rj.'ijfil
VOL. IX
THE
OCEAN OF STORY
t OC\VlT>V\
THE
OCEAN OF STORY
BEING
G. H. TAWNEY'S TRANSLATION
OP
SOMADEVA'S KATHA SARIT SAGARA
\*
(OR OCEAN OP STREAMS OF STORY)
NOW EDITED WITH INTRODUCTION, FRESH
EXPLANATORY NOTES AND TERMINAL ESSAY
BY
N. M. PENZER, M.A., F.R.G.S., F.G.S.
MEMBER OF THE FOLK-LORE SOCIETY ; FELLOW OF THE
ROYAL ANTHROPOLOGICAL INSTITUTE; MEMBER
OF THE ROYAL ASIATIC SOCIETY, ETC.
AUTHOR OF
"AN ANNOTATED BIBLIOGRAPHY OF SIR RICHARD FRANCIS
BURTON," ETC.
IN TEN VOLUMES
VOL. IX
WITH A FOREWORD BY
Sir ATUL CHATTERJEE
HIGH COMMISSIONER FOR INDIA
S*t
LONDON: PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
BY CHAS. J. SAWYER LTD., GRAFTON HOUSE, W.l. MCMXXVlll
Made and Printed in Great Britain
FOREWORD
WHEN Mr Penzer honoured me with an invitation
to write a Foreword to the ninth volume of this
admirable work, I felt that it would be foolish pre-
sumption on my part to attempt to add to the learned and
fascinating studies on different aspects of the Ocean of Story
that have been contributed to the previous volumes by
scholars of eminence and authority. But it may not perhaps
be unwelcome to the Western or Eastern reader of the Ocean
to consider for a while the influence which must have been
exercised by this unique and marvellous collection of stories
on the culture and ideas of the people for whom they were
primarily strung together. It may also be worth while to
examine the evidence afforded by it of life and society in
India at a most interesting and elusive period of its history,
a century before the establishment of a Muslim Kingdom at
Delhi.
It is a well-known, but none the less remarkable, fact that
for the Hindu there is no code or compendium either for
religious dogma or for moral conduct. There is nothing of
final authority to guide him like the Ten Commandments,
the Gospels or the Qur'dn. The Vedas contain little in the
way of definite and concrete rules of belief and conduct, and,
at the best, the teaching of the Vedas could have been familiar
only to a microscopic minority of the population of India.
The term " Sastras " is a generic expression which may be
said to embrace the entire non-secular literature of Sanskrit ;
individual works included in the term Sastras have possessed
authority only at different times, in different parts of India
and among different sections of the population. We must
also remember that until recently only an insignificant pro-
portion of the people were able to read or write even the
spoken vernaculars, and that in the climate of the country
vi THE OCEAN OF STORY
the preservation of manuscripts is an arduous task. In these
peculiar circumstances, the ethical and spiritual culture of
the masses could be maintained only by the spoken word, and
what better vehicle was there for the necessary teaching than
tales embodying in a concrete form both religious principles
and rules of conduct ? The adoption of the story as a medium
of religious and moral instruction had the further advantage
that the characters and incidents could be varied according
to the rank or culture of the audience which represented
people in all stages of civilisation, from the aboriginal tribes
to the courtly and warlike Kshatriya and the priestly Brah-
man of pure descent. These " stories with a moral " were
woven into the history of mythical and epic gods and heroes,
and thus obtained wide currency. They could not in any
sense be described as the composition or the property of
any one author or writer. They were altered or adapted to
suit the reciter or the listeners and the particular occasion.
Infinite variations of a story would therefore be current simul-
taneously, but the framework and the moral would remain
much the same in all versions. Even thirty years ago the
Kaihak (literally " story-teller ") was a familiar figure in the
villages of northern and eastern India. His services would
be requisitioned for one evening, or for a fortnight, or even
for a whole season, either through the piety and generosity
of a wealthy patron (often a lady), or by subscriptions raised
among the residents of a village or circle of hamlets. A
popular Kaihak? s clientele extended to all districts where the
same language was spoken. He was commissioned to relate
sometimes the whole of the Rdmdyana or the Mahdbhdrata
or a Purdna, or sometimes only a striking episode appropriate
to the season or the occasion. In reciting the history of the
hero, the Kaihak never hesitated to bring in extraneous or
subsidiary stories by way of illustration or for purposes of
diversion. For, though his main object was to instruct, he could
not hope to do so without amusing or interesting his audience.
The speaker sat on a slightly raised platform, while the audi-
ence, composed of men, women and children, of all castes
and conditions, circled round him, in an open thatched hall,
or under an awning, or in the dry season under a spreading
FOREWORD vii
banyan-tree. This mixed audience was no doubt responsible
for the fact that, although the stories were treated in the
frank natural manner of the East, there was seldom any
indecency or obscenity in them.
The printing-press and the spread of primary education
are affecting the demand for the services of the Kathak, but
we can well imagine how extensive his influence was in
mediaeval India. It will also be recognised that the art of
the Kathak must have been largely responsible for the main-
tenance of a literary standard in the vernacular, and for the
gradual development of a vigorous literature in languages
such as Hindi, Bengali and Guzerati. In the earlier centuries
of the Christian era the epics and the stories were mostly
enshrined in Sanskrit, but the Kathak had to relate them to
his audience in the spoken language. It is not difficult
therefore to realise that powerful influences were at work for
the preservation, in a written form of the vernacular, of works
which were previously accessible in a language understood
only by a very small minority of the people. Perhaps some
explanation may be found in these circumstances of the
tradition embodied in Somadeva's recension of the Kathd-
sarit-sagara that Gunadhya had originally written out his
collection of the stories in the PaisachI dialect.
It is safe to assume that during the centuries after
Somadeva, the stories embodied in the Ocean, including the
Panchatantra and Vetala tales, became familiar to practically
all sections of the Hindu population of India, and exerted a
potent influence on their ideas and culture. Mr Penzer has
shown in his Terminal Essay pp. 118 and 119 how in the
earlier collections of the stories the characters belonged to a
non-aristocratic sphere of society, such as merchants, artisans
and cultivators, and the presiding deity was Kuvera, the God
of Wealth. Somadeva and his coadjutors thought it desirable
to replace Kuvera by Siva (the chief deity worshipped in
Kashmir in their time), and they also attempted to invest
the chief characters with a social eminence which did not
belong to them in the original recensions. But the new
editors did not succeed in altering the general tone and
atmosphere of the tales, and we have therefore available
(
viii THE OCEAN OF STORY
in Somadeva's Ocean, so skilfully and faithfully translated by
Tawney, a living picture of life of the common people in India
in the tenth and eleventh centuries of the Christian era.
It is not my purpose to dwell at length on the moral and
religious beliefs of the people as illustrated in these tales, for
this work has already been accomplished in the excellent notes
and appendices with which Mr Penzer has enriched these
volumes. It is evident, as might have been anticipated by
students of this period of Indian history, that the prevailing
beliefs were a curious medley of the purer forms of Hindu
mythology, of the later and sometimes debased Buddhistic
doctrines and of tantric practices of comparatively recent
development. The conflict between the Hindu and the
Buddhist ideals of life is very clearly brought out in the tale
of the Buddhist merchant Vitastadatta of Taxila and his
Hindu son Ratnadatta (III, 2-5). We see incidentally how
Buddhism had been the more popular religion with " low-
caste men," and it is pleasant to note the spirit of toleration
underlying the declaration of the philosophic Buddhist
" Religion is not confined to one form." While in the course
of the work we are treated to learned and highly technical
discussions on the doctrine of " Maya," we have also many
allusions to the more common practice of the worship of
Durga. The very frequent references to the famous temple
of Durga in the town of Bindhachal (Vindhyachala, or
literally Vindhya mountain), close to Mirzapur, are probably
accounted for by the proximity of the regions peopled by
forest tribes such as Bhillas, Savaras, or Pulindas, who are
described in many parts of the Ocean. These references also
indicate that one of the main routes between the Gangetic
Valley and the Deccan must have been in those days, as it
is now, from Mirzapur by a ford over the Narmada above
Jabalpur, and through the forest districts, to Pratishthana on
the Godavari. It is interesting to find that the temple of the
Mahakala Siva at Ujjayini described in Kalidasa's MeghadiUa
was equally famous in the days of Somadeva, and, like the
Durga temple at Bindhachal, still attracts votaries from all
parts of the country. Belief in magic ceremonial is illustrated
in many of the stories ; in the tale of Kamalakara and
FOREWORD ix
Hamsavali we have gruesome details of the rites connected
with human sacrifice (VI, 52). The synthesis of the philo-
sophic tenets of Hinduism and Buddhism and the animistic
rites and practices of the forest tribes, had produced a mixture
which was not calculated to impart either social or political
stability to Hindu India in the coming struggle with Islam.
A careful reader of the Ocean of Story cannot fail to be struck
by the spirit of gentle satire which underlies most of the
stories, but unfortunately the criticism was not sufficiently
trenchant for the purposes of reform and purification. ^
Similar observations apply to the picture of the political
organisation of India in the tenth and eleventh centuries that
is presented by these tales. Somadeva and his associates
delineate for us a country divided into a large number of
small states each ruled by a personal monarch, with dynastic
ambitions and a desire for territorial aggrandisement. The
King is usually guided by an intelligent and devoted minister,
often a Brahman. We have also a reference to a system
where the Crown Prince had a court composed of young men
in training for the posts of ministers. But there is little
evidence of any complex political or administrative organisa-
tion at the centres of government. We are led to presume
that the system of regional administration by means of a
trained bureaucracy, which had been inaugurated by rulers
such as Asoka, continued to survive and function, and was
a familiar feature which the editors of the stories did not
consider it worthy to stress. It is difficult on any other
hypothesis to account for the easy revival of the ancient
bureaucracy by early Muslim rulers like Alauddin. There is
no trace in the stories of the Ocean of any " state " or civic
patriotism among the masses of the population. On the other
hand there is much dynastic intrigue in the ruling families ;
territorial expansion was frequently sought by means of
matrimonial alliances, which naturally led to counter -alliances.
The picture thus sketched furnishes abundant explanation
for the jealousies and weaknesses which characterised the
defence of these kingdoms when the Muslim invaders arrived
in the twelfth and succeeding centuries. A point to be noted
in passing is that although we have many references to
\
x THE OCEAN OF STORY
kingdoms so far apart as Ujjayini, Pataliputra and Kashmir,
and although there is mention of Takshasila in the north,
Lata (Guzerat) on the west, Chola and Kalinga in the south,
and Kamarupa in the east, there is no allusion to any
state in modern Rajputana. Not the least interesting pas-
sages in the stories are concerned with the " non -Aryan "
kingdoms in the Vindhya country, peopled by the older tribes
such as Bhillas, Savaras and Pulindas, and the efforts made
by the Aryan chiefs to secure their friendship and support.
In these fragmentary references to the political organisation
of the country the frequent demoralisation of the rulers is
also vividly described. (Compare the story of King Bhima-
bhata in VI, 162.) No doubt there were popular risings in
consequence and the replacement of one ruler by another.
But we cannot expect many stories describing such incidents
in a collection specifically dedicated to a royal personage.
The social fabric of India in the tenth and eleventh cen-
turies was composed of the four chief castes, but it is remark-
able that even at that comparatively late epoch, although
we have mention of many different vocations and professions,
there is no allusion to any subcastes within the limits of
which intermarriage was restricted. Indeed, leaving out the
rather doubtful cases of gdndharva marriage in the stories of
the Ocean, we find frequent instances, without provoking any
comment or criticism from the authors, of marriages with
women of an inferior caste. In the story of the Golden City
(II, 171), the king, who is presumably a Kshatriya, is willing
to marry the Princess Kanakarekha, to a Brahman or a
Kshatriya, and the first aspirant to her hand is a Brahman.
In a later story, Asokadatta, the son of " a great Brahman,"
marries the daughter of a Kshatriya king (II, 204). Other
instances will be found in III, 134, IV, 140, and VI, 73.
In the story of Anangarati (IV, 144), four suitors belonging
respectively to the four castes seek the hand of the princess,
and, in spite of a decided preference for the Kshatriya
and the Brahman on account of their caste, the Vaisya and
the Siidra were not summarily ruled out. On the other
hand, there is no instance in the Ocean of a man actually
marrying a woman of a superior caste. In modern times
FOREWORD x
efforts are being made to break down provincial or regional
caste-barriers, and until recently instances were very rare of
intermarriage between people of different provinces. In the
Ocean, however, there is no indication of any such barriers,
and no surprise is caused when we hear of a Pataliputra man
bringing a wife from Paundravardhana.
It is also noteworthy that caste did not determine the
occupation or profession of a man. We come across Brah-
mans employed in the secular departments of the State ; a
Brahman youth becomes a professional wrestler (II, 200),
and another becomes a bandit (VI, 166), apparently without
losing caste. In the story of Viravara, we have a Brahman
becoming a soldier of fortune (VI, 173). In the story of
Phalabhuti, the Brahman Somadatta adopts the occupation
of a husbandman (II, 95).
A subject of speculation among students of Indian social
history is the extent to which the custom of the seclusion of
women existed in the pre-Muslim period. There can be little
question that at all periods of Indian history the women of
the richer classes led a more sheltered life than is the case
with the modern Western woman. In the Purdnas, as well
as in the secular literature, there are frequent references to
the " antahpura," or the inner apartments of a palace, or a
rich man's dwelling-house, which are usually occupied by
the womenfolk of the family. The stories in the Ocean, how-
ever, prove that in no part of the country in the eleventh
century was there anything corresponding to the " parda "
system of northern India in recent days. We have in the
story of Arthalobha (III, 286) an indication of the fact that
it was not unusual for a woman to participate in mercantile
business of some importance. At the same time it would
appear that a polygamous chief or ruler occasionally en-
deavoured to introduce stricter seclusion for his wives. We
have a reference to such attempts in the incident described
at III, 169. Ratnaprabha, after successfully insisting that
her apartments " must not be closed against the entrance of
her husband's friends," made the following remarks, which
are as true to-day as they were in the eleventh century : " I
consider that the strict seclusion of women is a mere social
xii THE OCEAN OF STORY
custom, or rather folly produced by jealousy. It is of no
use whatever. Women of good family are guarded by their
own virtue as their only chamberlain. But even God Himself
can scarcely guard the unchaste. Who can restrain a furious
river and a passionate woman ? "
Polygamy was legally permissible to all Hindus in Soma-
deva's time as it is now, but in spite of the fact that the hero
of the Ocean frequently indulges in the pastime of taking to
himself a new wife, the practice of polygamy appears to have
been confined in the main to chiefs and ruling princes. In
the tale of Gunasarman (IV, 99), we have the very pertinent
economic explanation of monogamy among the common
people in spite of the legal sanction for polygamy. The wise
Brahman Agnidatta says : " Wives generally have many rivals
when the husband is fortunate ; a poor man would find it
difficult to support one, much more to support many." In
the story of Akshakshapanaka we have an instance of a man
belonging to the middle classes who was persuaded by his
relations to take a second wife after his first wife had deserted
him (VI, 152). We do not come across any other tale in the
Ocean illustrating a polygamous marriage by a person who
did not belong to a semi-divine or princely category. It is
hard to believe that if polygamy had been a common practice,
the authors of the tales would not have utilised the theme
for the obviously amusing situations that were bound to
arise.
Mr Penzer has dealt with the custom of sail in an illumin-
ating appendix, and it is not necessary for me to refer to it
here. But it is worthy of note that the remarriage of widows
does not receive disapproval or condemnation in any tale in
the Ocean ; in the story of the Eleven Slayer (V, 184),
although the exceptional and extraordinary circumstances
bring ridicule on the woman, she incurs no religious penalty
or social ostracism for her repeated marriages. Another
question frequently asked in modern India is whether the
custom of child -marriage was prevalent in older days. We
have an echo of the oft-quoted text enjoining the marriage of
immature girls in the statement of the harassed King Paro-
pakarin to his " grown-up " daughter : " If a daughter
FOREWORD xiii
reaches puberty unmarried, her relations go to hell and she is
an outcast and her bridegroom is called the husband of an
outcast " (VI, 173). But this very story, where the princess
has already been reared to womanhood and there are many
suitors for her hand, proves that the pious text was not un-
often honoured in the breach. The general tenor of most of
the tales in the Ocean indicates that, though child-marriage
may not have been unknown and some social theorists were
advocating it, young men and young women seldom married
before they were " grown up." The custom of child-marriage,
like that of the strict seclusion of women, seems to have
been a later development.
The profession of courtesans that existed in all the court-
cities of the country has been described by Mr Penzer in an
elaborate and exhaustive manner in the Appendix on Sacred
Prostitution (Vol. I). Another unpleasant feature of the social
organisation of the pre-Muslim epoch appears to have been
the wide prevalence of wine-drinking. In the Parrot's Story
(VI, 186), we find a young merchant " drowsy with wine,"
while all the people of the house also sink into a drunken sleep.
To those who are familiar with the abstemious habits of the
Hindu merchant castes of the present time this story would
cause natural surprise. What is still more shocking is the
laxness that prevailed in this respect even among women.
Somadeva relates several stories, without any hint of dis-
approval, of princesses of noble birth indulging in drinking
bouts. (See III, 107, III, 174, and VII, 10.) In his Terminal
Essay Mr Penzer has put forward the hypothesis that the
Kashmirian editors of the Ocean gave a much higher social
rank to the original characters of the stories. But this does
not improve matters from our point of view. There can be
little doubt that, so far as wine-drinking is concerned, the
position has been very much better in recent times among
the middle classes in India : among the women of all classes
, the habit is almost unknown. It is a matter of speculation
whether this change was effected through the influence of the
Hindu reformers of the fourteenth and fifteenth centuries,
or as the result of Muslim rule.
There are in the Ocean references to the datura as a
xiv THE OCEAN OF STORY
stupefying intoxicant (I, 160, and V, 145), but it is difficult
to say whether it was in common use except for criminal
purposes. It is worthy of note that there is no allusion in any
of the tales to the consumption of opium either as a medicine or
as an intoxicant. Nor do we find any mention of ganja, char as
or bhang (different forms of hemp drugs). The proximity of
Kashmir to the natural habitat of some of these drugs ought
to have familiarised the editors with them had they been in
vogue in the tenth or eleventh centuries. Gambling appears
to have been a widespread vice in the time of Somadeva. It
is true that sometimes it may have been indulged in as a mere
amusement or recreation (see the story at V, 86). But we
have a graphic description of a gambling den in the story of
Chandrasvamin (VII, 72), and there are tales in the Ocean
devoted to the same theme. Certain classes in India do not
seem to have changed their habits in this respect since the
date of the Vedas and the Mahdbharata (II, 231n).
A more pleasant diversion, the subsequent disappearance
of which one notes with regret, was dancing among respectable
ladies. It is difficult to trace how in later days dancing in
public became confined to women of the " dancing-girl " class.
Was it merely an accompaniment of the introduction of the
custom of strict seclusion of women, or was it the result of
contact with the puritanic ideals of Islam ? In the Ocean we
find many instances of ladies of position giving fine exhibitions
of the dancing art. We have the spectacle of the Princess
Hamsavali dancing before her father (and apparently many
others present at the Court) " to the music of a great tabor,
looking like a creeper of the tree of love agitated by the wind of
youth, shaking her ornaments like flowers, curving her hand
like a shoot " (VI, 41). The " dancing teacher " for the ladies of
the Court was apparently a regular institution (IV, 156). In
the story of King Kanakavarsha (IV, 208), his ambassador
sent to the Court of King Devasakti to secure the hand of
Princess Madanasundari has the good fortune of witnessing
" the elegance in the dance " of the princess. There is no
reason to presume that the art was known only in the Courts
and was not practised by respectable women in a humbler
sphere of life.
FOREWORD xv
Music was an equally popular art, both among men and
women. There were professors of singing as of dancing
(VI, 41). It is unnecessary for me here to quote further
instances, for they will be found throughout the tales.
Painting was also one of the fine arts held in high esteem.
Picture galleries were a regular feature in royal palaces
(IV, 205), and portrait painters moved from one Court to
another, being often entrusted with delicate missions. The
art of fresco-painting, of which such excellent examples
survive at Ajanta and Bagh, was also in request. The father
of the Princess Hamsavali employs an artist to paint his
daughter's bower, and the artist thereupon paints the Prince
Kamalakara and his servants on the wall of the bower (VI, 41).
The kindred arts of sculpture and architecture must have
flourished at the same time, for they were needeot not only for
the palaces of which we have such glowing descriptions in
various stories, but also for the temples and the figures in
them, to which there is constant reference. There are also
indications in various passages in the Ocean that gardening
was a highly patronised art.
Among professions of a different type to which allusion is
made in the Ocean are those of the astrologer and the fortune-
teller. It was recognised that there were many pretenders in
these professions, and much fun is made of the dupes of false
astrologers in the story of the Brahman Harisarman (III, 70).
A story of similar purport in regard to fortune-tellers will be
found at II, 90.
References to the economic condition of the people are
unfortunately meagre in the Ocean. We find Brahmans and
others subsisting on royal grants of land, but no details are
available of the conditions of tenure of such grants or of other
land. Slavery was a recognised institution. We have in
the story of Dharmadatta (III, 7) a case of a female slave
in the house of a Brahman married to " an excellent hired
servant in the house of a certain merchant." In this instance
at any rate the bonds of slavery were not rigorous, for
the woman and her (free) husband were permitted to set
up a separate house of their own. It would have been
interesting to know whether she was only a life slave, or
VOL. ix. b
xiv THE OCEAN OF STORY
stupefying intoxicant (I, 160, and V, 145), but it is difficult
to say whether it was in common use except for criminal
purposes. It is worthy of note that there is no allusion in any
of the tales to the consumption of opium either as a medicine or
as an intoxicant. Nor do we find any mention of ganja, char as
or bhang (different forms of hemp drugs). The proximity of
Kashmir to the natural habitat of some of these drugs ought
to have familiarised the editors with them had they been in
vogue in the tenth or eleventh centuries. Gambling appears
to have been a widespread vice in the time of Somadeva. It
is true that sometimes it may have been indulged in as a mere
amusement or recreation (see the story at V, 86). But we
have a graphic description of a gambling den in the story of
Chandrasvamin (VII, 72), and there are tales in the Ocean
devoted to the same theme. Certain classes in India do not
seem to have changed their habits in this respect since the
date of the Vedas and the Mahdbharata (II, 231 n).
A more pleasant diversion, the subsequent disappearance
of which one notes with regret, was dancing among respectable
ladies. It is difficult to trace how in later days dancing in
public became confined to women of the " dancing-girl " class.
Was it merely an accompaniment of the introduction of the
custom of strict seclusion of women, or was it the result of
contact with the puritanic ideals of Islam ? In the Ocean we
find many instances of ladies of position giving fine exhibitions
of the dancing art. We have the spectacle of the Princess
Hamsavali dancing before her father (and apparently many
others present at the Court) " to the music of a great tabor,
looking like a creeper of the tree of love agitated by the wind of
youth, shaking her ornaments like flowers, curving her hand
like a shoot " (VI, 41). The " dancing teacher " for the ladies of
the Court was apparently a regular institution (IV, 156). In
the story of King Kanakavarsha (IV, 208), his ambassador
sent to the Court of King Devasakti to secure the hand of
Princess Madanasundari has the good fortune of witnessing
" the elegance in the dance " of the princess. There is no
reason to presume that the art was known only in the Courts
and was not practised by respectable women in a humbler
sphere of life.
FOREWORD xv
Music was an equally popular art, both among men and
women. There were professors of singing as of dancing
(VI, 41). It is unnecessary for me here to quote further
instances, for they will be found throughout the tales.
Painting was also one of the fine arts held in high esteem.
Picture galleries were a regular feature in royal palaces
(IV, 205), and portrait painters moved from one Court to
another, being often entrusted with delicate missions. The
art of fresco-painting, of which such excellent examples
survive at Ajanta and Bagh, was also in request. The father
of the Princess Hamsavali employs an artist to paint his
daughter's bower, and the artist thereupon paints the Prince
Kamalakara and his servants on the wall of the bower (VI, 41).
The kindred arts of sculpture and architecture must have
nourished at the same time, for they were neede4 not only for
the palaces of which we have such glowing descriptions in
various stories, but also for the temples and the figures in
them, to which there is constant reference. There are also
indications in various passages in the Ocean that gardening
was a highly patronised art.
Among professions of a different type to which allusion is
made in the Ocean are those of the astrologer and the fortune-
teller. It was recognised that there were many pretenders in
these professions, and much fun is made of the dupes of false
astrologers in the story of the Brahman Harisarman (III, 70).
A story of similar purport in regard to fortune-tellers will be
found at II, 90.
References to the economic condition of the people are
unfortunately meagre in the Ocean. We find Brahmans and
others subsisting on royal grants of land, but no details are
available of the conditions of tenure of such grants or of other
land. Slavery was a recognised institution. We have in
the story of Dharmadatta (III, 7) a case of a female slave
in the house of a Brahman married to "an excellent hired
servant in the house of a certain merchant." In this instance
at any rate the bonds of slavery were not rigorous, for
the woman and her (free) husband were permitted to set
up a separate house of their own. It would have been
interesting to know whether she was only a life slave, or
VOL. IX. 6
xvi THE OCEAN OF STORY
whether the offspring of the union would have become
slaves.
The same story furnishes a description of " a grievous
famine." Owing to it the allowance of food which the couple
received every day " began to come to them in small quanti-
ties. Then their bodies became attenuated by hunger, and
they began to despond in mind, when once on a time at meal-
time there arrived a weary Brahman guest. To him they
gave all their own food (cooked rice brought from the houses
of their respective masters), as much as they had, though they
were in danger of their lives." The famine must have been
grievous indeed to compel a Brahman to eat cooked rice from
the hands of low-caste slaves. After the Brahman has eaten
and departed, the husband dies of starvation, and the wife
" lays down the load of her own calamity " by burning her-
self with her husband's corpse. The miseries and privations
suffered during famines, together with the familiar phenom-
enon of migration of whole families with their cattle from
famine-stricken tracts, are vividly portrayed in several other
passages in the Ocean (II, 196, and VI, 27). In the story of
Chandrasvamin (IV, 220) even " the King began to play the
bandit, leaving the right path and taking wealth from his
subjects unlawfully." There is unfortunately no description
in any story of special measures of protection or prevention
such as watercourses, embankments, or grain stores which
must have been familiar to the people.
The amusing story of Devadasa (II, 86) is based on the
habit of hoarding gold a propensity which has not yet died
out in the country. There are no stories about money-lenders
a theme which might have easily provided some humorous
situations.
Trade and commerce were honourable professions, and
the stories abound in references to merchants who not only
traded between different parts of the country, but ventured
across the seas. In the story of the Golden City, we find
Saktideva accompanying seafaring merchants from the sea-
port of Vitankapura to the islands in the midst of the ocean
(II, 191). The merchant Hiranyagupta (IV, 160), after getting
together wares, goes off to an island named Suvarnabhumi
FOREWORD xvii
to trade, and afterwards travels " some days over the sea " in
a ship (see also IV, 190-191, V, 198, and VII, 15). Realistic
descriptions of countries beyond the seas are not likely to be
found in the work of editors living in land-locked Kashmir,
but it is clear that in the epoch of Somadeva there was no
social or religious ban on sea-voyages, even of considerable
duration. The circumstances that led to the subsequent
prejudice against sea- voyages would be an appropriate subject
for research by the student of Indian social history.
Curiously enough, one is disappointed at the absence in
a work edited in Kashmir of clear references to the regions
north and west of India. In the legendary account in II,
93, 94, of Udayana's conquests there are vague allusions to
the defeat of Mlechchhas, Turushkas, Parasikas and Hiinas,
but this appears to be a mere echo of the account of the con-
quests of Raghu in Kalidasa. In another story (III, 185)
four young merchants travel " to the northern region,
abounding in barbarians," where they are sold to a Tajika
(Persian ?), who sends them as a present to a Turushka
(Turk). After a miraculous escape, three of the travellers
prefer to leave a quarter of the world infested with bar-
barians and return to the Deccan, while the fourth finally
reaches the banks of the Vitasta (the Jhelum). It must be
confessed that even this passage is not very illuminating.
We also look in vain in the stories for any enlightening
evidence about the favourite crops and vegetables. Among
edible fruits, mango, citron, dmalaka and jambu are men-
tioned, as also triphald, which Tawney interprets to mean
three varieties of myrobolan. Fish appears to have been
popular, at least with certain classes, for we have many
references to fishermen and fishing. The flesh of deer and
other wild animals was consumed, but there is no evidence
of any animals reared for food. In the allegorical tale of
Arthavarman and Bhogavarman (IV, 196), even the abstemi-
ous and dyspeptic Arthavarman has a meal consisting of
" barley-meal, with half a pala of ghee, and a little rice and
a small quantity of meat-curry" while Bhogavarman, who
believes in good living, soon after a meal at a friend's house
where he has " excellent food " with wine returns home and
xviii THE OCEAN OF STORY
M again enjoys all kinds of viands and wines at his own house
in the evening."
It is hoped that the examples given above will illustrate
how the stories in the Ocean give us very interesting glimpses
into the social and economic life of the later centuries in the
" Hindu period " of the history of India. In this respect they
ought to prove valuable to the historical student who has at
present only very limited material at his disposal.
As a pupil of Charles Tawney at Calcutta, it is gratifying
to me to be associated in a humble manner with a work which
will remain for ever a testimony to his erudition, industry
and scholarly method. Precision of thought and expression,
thoroughness and breadth of mind were the striking attributes
of Tawney's character. Kindliness of temper and a genial
sense of humour endeared him to his pupils.
It may be permitted to me to congratulate Mr Penzer
on the completion of his work as editor. Alike in conception
and in execution, it has been a great task. The magnificent
results must be a source of pride both to Mr Penzer and his
publisher.
Atul C. Chatter jee.
I
CONTENTS
BOOK XVIII: VISHAMASILA
CHAPTER CXX
PAG1
Author's Preface ..... xxiii
Invocation . . . . . .1
M(ain story) . . . . . .1
171. Story of King Vikramaditya . . .2
CHAPTER CXXI
171. Story of King Vikramaditya . . .12
171a. Madanamanjari and the Kapalika . 12
171aa. The Cunning Gambler
Dagineya and the Vetala
Agnisikha . . .14
171aaa. The Bold Gambler
Thinthakarala . 17
171aa. The Cunning Gambler
Dagineya and the Vetala
Agnisikha . . 26
171a. Madanamanjari and the Kapalika . 27
171. Story of King Vikramaditya . . .28
171b. Ghanta and Nighanta and the Two
Maidens . . . .29
PAGE
xx THE OCEAN OF STORY
CHAPTER CXXI continued
171. Story of King Vikramaditya . . .29
171c. Jayanta and the Golden Deer . 29
171. Story of King Vikramaditya . . .30
CHAPTER CXXII
171. Story of King Vikramaditya . . .34
CHAPTER CXXIII
171. Story of King Vikramaditya . . .43
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .43
171d (1). The Grateful Monkey . 47
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .48
171d (2). The Two Princesses . 50
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .52
171d (3). The Merchant Dhanadatta
who lost his Wife . 53
171d (4). The Two Brahmans Kesata
and Kandarpa . . 54
171d (5). Kusumayudha and Kamala-
lochana . ... 61
CONTENTS xxi
CHAPTER CXXIII continued
PAOB
171d (4). The Two Brahmans Kesata
and Kandarpa . . 62
171d (3). The Merchant Dhanadatta
who lost his Wife 66
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .67
CHAPTER CXXIV
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .68
171d (6). The Brahman who re-
covered his Wife alive
after her Death . . 68
171d. Kalingasena's Marriage to King Vikra-
maditya . . . .70
171. Story of King Vikramaditya . . .71
171e. The Permanently Horripilant Brahman 74
171. Story of King Vikramaditya ,75
171f. The Brahman AgniSarman and his
Wicked Wife . . .75
i
171. Story of King Vikramaditya . . ,77
171g. Muladeva and the Brahman's Daughter 77
171. Story of King Vikramaditya . . .85
M. Concluded . . . . .85
XX11
THE OCEAN OF STORY
Author's Epilogue ....
PAGE
. 87
Terminal Essay ....
. 91
Retrospect .....
. 122
Index I Sanskrit Words and Proper Names .
. 127
Index II General ....
. 133
Addenda and Corrigenda
. 139
Bibliography .....
. 169
PREFACE
THE present volume sees the conclusion of the Ocean,
and we leave Siva, with his beloved Parvati, on the
summit of Mount Kailasa.
Somadeva's Epilogue is now given for the first time the
translation and notes being the work of Dr Barnett.
My Terminal Essay follows.
In a work of this size, the publication of which stretches
over a number of years, it is only natural that much additional
matter, as well as slips and errors, both in the text and in
the notes, are bound to accrue. I have considered it best to
put all this fresh material in the present volume under the
general title of " Addenda and Corrigenda."
The rest of the volume is taken up with the Bibliography.
Volume X will contain various Appendixes and a single general
index to the complete work.
N. M. P.
St John's Wood, N.W.8,
November 1927.
i
xxin
THE
OCEAN OF STORY
(
BOOK XVIII : VISHAMASlLA
CHAPTER CXX
INVOCATION
GLORY be to that god, half of whose body is the
moon-faced Parvati, who is smeared with ashes white
as the rays of the moon, whose eyes gleam with a fire
like that of the sun and moon, who wears a half-moon on
his head !
May that elephant-faced god protect you, who, with
his trunk bent at the end, uplifted in sport, appears to be
bestowing successes !
[M] Then Naravahanadatta, in the hermitage of the
hermit Kasyapa, on that Black Mountain, said to the
assembled hermits : " Moreover, when, during my separa-
tion from the queen, Vegavati, who was in love with me,
took me and made me over to the protection of a science,
I longed to abandon the body, being separated from my
beloved and in a foreign land; but while, in this state of
mind, I was roaming about in a remote part of the forest,
I beheld the great hermit Kanva.
" That compassionate hermit, seeing me bowing at his
feet, and knowing by the insight of profound meditation
.. that I was miserable, took me to his hermitage, and said
* to me : 4 Why are you distracted, though you are a hero
sprung from the race of the Moon ? As the ordinance of
the god standeth sure, why should you despair of reunion
with your wife ?
" ' The most unexpected meetings do take place for men
in this world. I will tell you, to illustrate this, the story of
Vikramaditya. Listen.
VOL. IX. 1 A
2 THE OCEAN OF STORY
171. Story of King Vikramdditya 1
There is in Avanti a famous city, named UjjayinI, the
dwelling-place of Siva, built by Visvakarman in the com-
mencement of the Yuga ; which, like a virtuous woman, is
invincible by strangers ; like a lotus plant, is the resort of
the Goddess of Prosperity ; like the heart of the good, is rich
in virtue ; like the earth, is full of many wonderful sights.
There dwelt in that city a world-conquering king, named
Mahendraditya, the slayer of his enemies' armies, like Indra
in Amaravati. In regard of prowess he was a wielder of
many weapons ; in regard of beauty he was the flower-
weaponed god himself; his hand was ever open in bounty,
but was firmly clenched on the hilt of his sword. That king
had a wife named Saumyadarsana, who was to him as Sachi
to Indra, as Gauri to Siva, as Sri to Vishnu. And that king
had a great minister named Sumati, and a warder named
Vajrayudha, in whose family the office was hereditary. With
these the king remained ruling his realm, propitiating Siva,
and ever bearing various vows in order to obtain a son.
In the meanwhile, as Siva was with Parvati on the mighty
mountain Kailasa, the glens of which are visited by troops
of gods, which is beautiful with the smile that the northern
quarter smiles, joyous at vanquishing all the others, all the
gods, with Indra at their head, came to visit him, being
afflicted by the oppression of the Mlechchhas 2 ; and the
immortals bowed, and then sat down and praised Siva. And
when he asked them the reason of their coming, they addressed
to him this prayer : " O God, those Asuras, who were slain
by thee and Vishnu, have been now again born on the earth
in the form of Mlechchhas. They slay Brahmans, they
interfere with the sacrifices and other ceremonies, and they
carry off the daughters of hermits : indeed, what crime do
not the villains commit ? Now, thou knowest, lord, that
1 This story, with its numerous sub-stories, stretches to p. 85, and forms
the last tale in the whole work. n.m.p.
2 I.e. "outer barbarian" anyone who disregards Hindu dharma. The
name occurs continually in the Mahabharata. See Sorensen's Index, p. 480
el seq. n.m.p.
THE GANA MALYAVAT 3
the world of gods is ever nourished by the earth, for the
oblation offered in the fire by Brahmans nourishes the
dwellers in heaven. But, as the Mlechchhas have overrun
the earth, the auspicious words are nowhere pronounced over
the burnt-offering, and the world of gods is being exhausted
by the cutting off of their share of the sacrifice and other
supplies. 1 So devise an expedient in this matter; cause
some hero to become incarnate on the earth, mighty enough
to destroy those Mlechchhas."
When Siva had been thus entreated by the gods, he
said to them : " Depart ! You need not be anxious about
this matter ; be at your ease. Rest assured that I will soon
devise an expedient which will meet the difficulty." When
Siva had said this, he dismissed the gods to their abodes. 2
And when they had gone, the holy one, with Parvati at
his side, summoned a Gana, named Malyavat, and gave him
this order : " My son, descend into the condition of a man,
and be born in the city of Ujjayini as the brave son of King
Mahendraditya. That king is a portion of me, and his wife
is sprung from a portion of Ambika ; be born in their family,
and do the heaven-dwellers the service they require. Slay
all those Mlechchhas that obstruct the fulfilment of the law
contained in the three Vedas. And by my favour thou shalt
be a king ruling over the seven divisions of the world.
Moreover, the Rakshasas, the Yakshas and the Vetalas shall
own thy supremacy 3 ; and after thou hast enjoyed human
pleasures, thou shalt again return to me."
When the Gana Malyavat received this command from
Siva, he said : " The command of you two divine beings can-
not be disobeyed by me ; but what enjoyments are there in
the life of a man which involve separations from relations,
i, friends and servants very hard to bear, and the pain aris-
ing from loss of wealth, old age, disease and the other ills
of humanity ? " When the Gana said this to Siva, the god
1 The central idea of the Birds of Aristophanes.
2 Here Bohtlingk and Roth would read svadhishnyany. Two of the three
India Office MSS. seem to read this, judging from the way in which they form
the comhination shn. No. 1882 is not quite clear.
3 He is a kind of Hindu Solomon.
4 THE OCEAN OF STORY
thus replied : " Go, blameless one ! These woes shall not
fall to thy lot. By my favour thou shalt be happy throughout
the whole of thy sojourn on earth." When Siva said this
to Malyavat, that virtuous Gana immediately disappeared.
And he went and was conceived in Ujjayini, in the proper
season, in the womb of the queen of King Mahendraditya.
And at that time the god, whose diadem is fashioned of
a digit of the moon, said to that king in a dream : "I am
pleased with thee, King : so a son shall be born to thee, who
by his might shall conquer the earth with all its divisions ;
and that hero shall reduce under his sway the Yakshas,
Rakshasas, Pisachas and others even those that move in
the air and dwell in Patala and shall slay the hosts of the
Mlechchhas : for this reason he shall be named Vikrama-
ditya, and also Vishamasila, on account of his stern hostility
to his enemies." 1
When the god had said this, he disappeared ; and next
morning the king woke up, and joyfully related his dream to
his ministers. And they also told the king, one after another,
with great delight, that Siva had made a revelation to each
of them in a dream that he was to have a son. And at that
moment a handmaid of the harem came and showed the king
a fruit, 2 saying : " Siva gave this to the queen in a dream."
Then the king rejoiced, saying again and again : " Truly, Siva
has given me a son " ; and his ministers congratulated him.
Then his illustrious queen became pregnant, like the
eastern quarter in the morning, when the orb of the sun is
about to rise ; and she was conspicuous for the black tint of
the nipples of her breasts, which appeared like a seal to secure
the milk for the king with whom she was pregnant. In her
dreams at that time she crossed seven seas, being worshipped
by all the Yakshas, Vetalas and Rakshasas. And when the
due time was come, she brought forth a glorious son, who lit
up the chamber, as the rising sun does the heaven. And when
he was born, the sky became indeed glorious, laughing with
the falling rain of flowers, and ringing with the noise of the
1 I adopt the correction of the Petersburg lexicographers, vaishamyato for
vaisasyato. I find it in No. 1882 and in the Sanskrit College MS.
2 See Vol. II, p. 136'n 1 ; and Vol. Ill, p. 263n 2 . n.m.p.
I
THE BIRTH OF VIKRAMADITYA 5
gods' drums. And on that occasion the city was altogether
distracted with festive joy, and appeared as if intoxicated,
as if possessed by a demon, as if generally wind-struck.
And at that time the king rained wealth there so unceasingly
that, except the Buddhists, no one was without a god. 1 And
King Mahendraditya gave him the name of Vikramaditya,
which Siva had mentioned, and also that of Vishamasila.
When some more days had passed, there was born to
that king's minister named Sumati a son, of the name of
Mahamati, and the warder Vajrayudha had a son born to him,
named Bhadrayudha, and the chaplain Mahidhara had a son
of the name of Sridhara. And that prince Vikramaditya
grew up with those three ministers' sons as with spirit,
courage and might. When he was invested with the sacred
thread, and put under teachers, they were merely the occa-
sions of his learning the sciences, which revealed themselves
to him without effort. And whatever science or accomplish-
ment he was seen to employ, was known by those, who
understood it, to be possessed by him to the highest degree
of excellence. And when people saw that prince fighting
with heavenly weapons, they even began to pay less atten-
tion to the stories about the great archer Rama and other
heroes of the kind. And his father brought for him beautiful
maidens, given by kings who had submitted after defeat, like
so many goddesses of fortune.
Then his father, King Mahendraditya, seeing that his son
was in the bloom of early manhood, of great valour, and
beloved by his subjects, duly anointed him heir to his realm,
and, being himself old, retired with his wife and ministers to
Varanasi, 2 and made the god Siva his refuge.
And King Vikramaditya, having obtained that kingdom
of his father, began in due course to blaze forth, as the sun,
when it has occupied the sky. Even haughty kings, when
they saw the string fitted into the notch of his bending bow, 3
1 The word anlsvara, when applied to the Buddhists, refers to their not
believing in a Disposer, but its other meaning is "wanting in health."
2 I.e. Benares.
3 As Dr Kern points out, there is a misprint here : namatya should be
namaty.
6 THE OCEAN OF STORY
learned a lesson from that weapon, and bent likewise on every
side. Of godlike dignity, having subdued to his sway even
Vetalas, Rakshasas and other demons, he chastised righteously
those that followed evil courses. The armies of that Vikra-
maditya roamed over the earth like the rays of the sun,
shedding into every quarter the light of order. Though that
king was a mighty hero, he dreaded the other world ; though
a brave warrior, he was not hard-handed x ; though not
uxorious, he was beloved by his wives. He was the father
of all the fatherless, the friend of all the friendless, and the
protector of all the unprotected among his subjects. Surely
his glory furnished the Disposer with the material out of
which he built up the White Island, the Sea of Milk, Mount
Kailasa and the Himalayas. 2
And one day, as the King Vikramaditya was in the hall
of assembly, the warder Bhadrayudha came in and said to
him : " Your Majesty dispatched Vikramasakti with an
army to conquer the southern region and other territories, and
then sent to him a messenger named Anangadeva ; that
messenger has now returned, and is at the gate with another,
and his delighted face announces good tidings, my lord."
The king said, " Let him enter," and then the warder
respectfully introduced Anangadeva, with his companion.
The messenger entered and bowed, and shouted, " Victory ! " 3
and sat down in front of the king ; and then the king said
to him : " Is it well with King Vikramasakti, the general
of my forces, and with Vyaghrabala and the other kings ?
And does good fortune attend on the other chief Rajputs
in his army, and on the elephants, horses, chariots and
footmen ? "
When Anangadeva had been thus questioned by the
king, he answered : "It is well with Vikramasakti and
the whole of the army. And your Majesty has conquered
the Deccan and the western border, and Madhyadesa and
Saurashtra and all the eastern region of the Ganges ; and
1 Or "not cruel in exacting tribute."
2 Glory is white according to the canons of Hindu rhetoric.
3 It might merely mean, cried " All Hail," but here I think there is more
in the expression than in the usual salutation.
ANANGADEVA THE MESSENGER 7
the northern region and Kasmira have been made tribu-
tary; and various forts and islands have been conquered;
and the hosts of the Mlechchhas have been slain, and the
rest have been reduced to submission ; and various kings
have entered the camp of Vikramas'akti, and he himself is
coming here with those kings, and is now, my lord, two or
three marches off."
When the messenger had thus told his tale, King Vikra-
maditya was pleased, and loaded ' him with garments,
ornaments and villages. Then the king went on to say to
that noble messenger : " Anangadeva, when you went there,
what regions did you see, and what object of interest did you
meet with anywhere ? Tell me, my good fellow ! " When
Anangadeva had been thus questioned by the king, he began
to recount his adventures, as follows :
" Having set out hence by your Majesty's orders, I reached
in course of time that army of yours assembled under Vikra-
masakti, which was like a broad sea resorted to by allied
The Adventures kings, adorned by many princes of the Nagas that
of Ayiangadeva^d come together with horses and royal magni-
ficence. 2 And when I arrived there, that Vikramasakti bowed
before me, and treated me with great respect, because I had
been sent by his sovereign ; and while I was there considering
the nature of the triumphs he had gained, a messenger from
the King of Simhala 3 came there.
" And that messenger, who had come from Simhala, told
to Vikramasakti, in my presence, his master's message, as
follows : ' I have been told by messengers, who have been
sent by me to your sovereign and have returned, that your
sovereign's very heart, Anangadeva, is with you, so send him
to me quickly ; I will reveal to him a certain auspicious affair
that concerns your king.' Then Vikramasakti said to me :
1 Dr Kern would read abhyapujayat = honoured. The three India Office
MSS. and the Sanskrit College MS. confirm Brockhaus' text.
2 A most elaborate pun ! There is an allusion to the sea having proved
the refuge of the mountains that wished to preserve their wings, to the serpent
Vasuki's having served as a rope with which to whirl round Mount Mandara
when the sea was churned and produced Sri or Lakshmi. In this exploit Hari
or Vishnu bore a distinguished part.
3 I.e. Ceylon.
8 THE OCEAN OF STORY
4 Go quickly to the King of Simhala, and see what he wishes
to say to you when he has you before him.'
"Then I went through the sea in a ship to the island
of Simhala with that King of Simhala's ambassador. And in
that island I saw a palace all made of gold, with terraces of
various jewels, like the city of the gods. And in it I saw that
King of Simhala, Virasena, surrounded by obedient ministers,
as Indra is by the gods. When I approached him he received
me politely, and asked me about your Majesty's health, and
then he refreshed me with most sumptuous hospitality.
"The next day the king summoned me, when he was
in his hall of audience, and showing his devotion to you,
said to me, in the presence of his ministers : ' I have a
maiden daughter, the peerless beauty of the world of mortals,
Madanalekha by name, and I offer her to your king. She
is a fitting wife for him, and he a suitable husband for
her. For this reason I have invited you ; so accept her
in the name of your king. 1 And go on in front with my
ambassador to tell your master ; I will send my daughter
here close after you.'
" When the king had said this, he summoned into that
hall his daughter, whose load of ornaments was adorned by
her graceful shape, loveliness and youth. And he made
her sit on his lap, and showing her, said to me : 4 1 offer
this girl to your master : receive her.' And when I saw that
princess I was astonished at her beauty, and I said joyfully,
' I accept this maiden on behalf of my sovereign,' and I
thought to myself : ' Well, the Creator is never tired of pro-
ducing marvels, since even after creating Tilottama he has
produced this far superior beauty.'
"Then, having been honoured by that king, I set forth
from that island, with this ambassador of his, Dhavalasena.
So we embarked on a ship, and as we were sailing along in
it, through the sea, we suddenly saw a great sandbank in the
middle of the ocean. And on it we saw two maidens of
singular beauty : one had a body as dark as priyangu, 2 the
1 Bohtlingk and Roth explain pratlpsa in this passage as werben um.
2 This is a well-known small millet, " Panic " (JPanicum ltalicum). It is
familiar to Kashmiris, who now call it pingi. n.m.p.
THE TWO SEA-MAIDENS 9
other gleamed white like the moon, and they both looked
more splendid from having put on dresses and ornaments
suited to their respective hues. They made a sound like the
clashing of cymbals with their bracelets adorned with splendid
gems, and they were making a young toy-deer, which, though
of gold and studded with jewels to represent spots, possessed
life, dance in front of them. 1 When we saw this we were
astonished, and we said to one another : ' What can this
wonder mean ? Is it a dream, magic or delusion ? Who
would ever expect to see a sandbank suddenly start up in
the middle of the ocean, or such maidens upon it ? And
who would ever have thought of seeing such a thing as this
living golden deer studded with jewels, which they possess ?
Such things are not usually found together.'
4 While we were saying this to one another, King, in
the greatest astonishment, a wind suddenly began to blow,
tossing up the sea. That wind broke up our ship, which
was resting on the surging waves, and the people in it were
whelmed in the sea, and the sea-monsters began to devour
them. But those two maidens came and supported both of
us in their arms, and lifted us up and carried us to the sand-
bank, so that we escaped the jaws of the sea-monsters. And
then that bank began to be covered with waves, at which we
were terrified; but those two ladies cheered us, and made
us enter what seemed like the interior of a cave. There we
began to look at a heavenly wood of various trees, and while
we were looking at it the sea disappeared, and the bank and
the young deer and the maidens.
" We wandered about there for a time, saying to ourselves :
4 What is this strange thing ? It is assuredly some magic.'
And then we saw there a great lake, transparent, deep and
broad, like the heart of great men, looking like a material
representation of Nirvana that allays the fire of desire. 2
1 I read pranartayantyau with Dr Kern for the obvious misprint in the text.
The y is found in the three India Office MSS. and in the Sanskrit College MS.
Tawney refers us to Iliad, xviii, 417-420, but the gold and silver dogs
of Odyssey, vii, 91, are surely more apposite. See my note on "Automata"
in Vol. Ill, pp. 56-59, and Crooke, "Some Notes on Homeric Folk-Lore,"
Folk-Lore, vol. xix, p. 71. n.m.p.
2 In the original, trishna.
10 THE OCEAN OF STORY
41 And we saw a certain beautiful woman coming to bathe
in it, accompanied by her train, looking like an incarnation
of the beauty of the wood. And that lady alighted from
her covered chariot 1 and gathered lotuses in that lake, and
bathed in it, and meditated on Siva. And thereupon, to our
astonishment, Siva arose from the lake, a present god, in the
form of a linga, composed of splendid jewels, and came near
her ; and that fair one worshipped him with various luxuries
suited to her Majesty, and then took her lyre. And then she
played upon it, singing skilfully to it with rapt devotion,
following the southern style in respect of notes, time and
words. So splendid was her performance that even the
Siddhas and other beings appeared there in the air, having
their hearts attracted by hearing it, and remained motion-
less, as if painted. And after she had finished her music 2
she dismissed the god, and he immediately sank in the lake.
Then the gazelle-eyed lady rose up and mounted her chariot,
and proceeded to go away slowly with her train.
" We followed her, and eagerly asked her train over and
over again who she was, but none of them gave us any answer.
Then, wishing to show that ambassador of the King of
Simhala your might, I said to her aloud : * Auspicious one,
I adjure thee, by the touch of King Vikramaditya's feet, that
thou depart not hence without revealing to me who thou
art.' When the lady heard this she made her train retire,
and alighted from her chariot, and coming up to me, she said
with a gentle voice : ' Is my lord the noble King Vikrama-
ditya well ? But why do I ask, Anangadeva, since I know
all about him ? For I exerted magic power, and brought
you here for the sake of that king, for I must honour hiny as
he delivered me from a great danger. So come to my palace ;
there I will tell you all who I am, and why I ought to honour
that king, and what service he needs to have done him.'
44 When she had said this, having left her chariot out of
courtesy, that fair one went along the path on foot and respect-
1 All the India Office MSS. give karnirathavatirna.
2 The word Gandharva should be Gandharva ; see Bohtlingk and Roth,
s.v. har with upa and sain. No. 2166 has Gdndharas; the other two MSS.
agree with Brockhaus' text.
MADANAMANJARI'S CASTLE 11
fully conducted me to her castle, which looked like heaven.
It was built of various jewels and different kinds of gold ;
its gates were guarded on every side by brave warriors wear-
ing various forms and bearing various weapons; and it was
full of noble ladies of remarkable beauty, looking as if they
were charms that drew down endless heavenly enjoyments.
There she honoured us with baths, unguents, splendid dresses
and ornaments, and made us rest for a time."
P
CHAPTER CXXI
171. Story of King Vikramdditya
WHEN Anangadeva had told this to King Vikrama-
ditya in his hall of audience, he continued as follows :
" Then, after I had taken food, that lady, sit-
ting in the midst of her attendants, said to me : ' Listen,
Anangadeva, I will now tell you all.
171a. Madanamanjari and the Kdpdlika 1
I am Madanamanjari, the daughter of Dundubhi, the
King of the Yakshas, and the wife of Manibhadra, the brother
of Kuvera. I used always to roam about happily with my
husband on the banks of rivers, on hills, and in charming
groves.
And one day I went with my beloved to a garden in
Ujjayini called Makaranda to amuse myself. There it
happened that in the dawn a low hypocritical scoundrel of
a kdpdlika l saw me, when I had just woke up from a sleep
brought on by the fatigue of roaming about. That rascal,
being overcome with love, went into a cemetery, and pro-
ceeded to try to procure me for his wife by means of a spell
and a burnt-offering. But I, by my power, found out what
he was about, and informed my husband ; and he told his
elder brother, Kuvera. And Kuvera went and complained
to Brahma, and the holy Brahma, after meditating, said to
him : " It is true that kdpdlika intends to rob your brother
of his wife, for such is the power of those spells for master-
ing Yakshas, which he possesses. But when she feels herself
1 Bohtlingk and Roth explain the word khandakdpdlika as " ein Stuck von
einem Kapalika, ein Quasi-kapalika." A kdpdlika is, according to Monier
Williams, s.v., a worshipper of Siva of the left-hand order, characterised by
carrying skulls of men as ornaments, and by eating and drinking from them.
These are the same as the Aghori, for which see Vol. II, p. 90w 3 . n.m.p.
12
THE MAGIC CIRCLE 13
being drawn along by the spell, she must invoke the pro-
tection of King Vikramaditya ; he will save her from him."
Then Kuvera came and told this answer of Brahma's to my
husband, and my husband told it to me, whose mind was
troubled by that wicked spell.
And in the meanwhile that hypocritical kdpdlika, offering
a burnt-offering in the cemetery, began to draw me to him
by means of a spell, duly muttered in a circle. And I, being
drawn by that spell, reached in an agony of terror that awful
cemetery, full of bones and skulls, haunted by demons. And
then I saw there that wicked kdpdlika : he had made an
offering to the fire, and he had in a circle 1 a corpse lying on
its back, which he had been worshipping. And that kdpdlika,
when he saw that I had arrived, was beside himself with
pride, and with difficulty tore himself away to rinse his
mouth in a river, which happened to be near.
At that moment I called to mind what Brahma had said,
and I thought : " Why should I not call to the king for aid ?
He may be roaming about in the darkness somewhere near."
When I had said this to myself, I called aloud for his help in
the following words : " Deliver me, noble King Vikrama-
ditya ! See, protecting talisman of the world, this kdpdlika
is bent on outraging by force, in your realm, me, a chaste
woman, the Yakshi Madanamanjarl by name, the daughter of
Dundubhi, and the wife of Manibhadra, the younger brother
of Kuvera."
No sooner had I finished this plaintive appeal than I saw
that king coming toward me, sword in hand ; he seemed to
be all resplendent with brightness of valour, and he said to
me : " My good lady, do not fear ; be at ease. I will deliver
you from that kdpdlika, fair one. For who is able to work
such unrighteousness in my realm ? " When he had said
this, he summoned a Vetala, named Agnislkha. And he, when
summoned, came tall, with flaming eyes, with upstanding
hair and said to the king: "Tell me what I am to do."
Then the king said : " Kill and eat this wicked kdpdlika,
who is trying to carry off his neighbour's wife." Then that
1 For the magic circle see Vol. II, p. 98m 4 , and Vol. Ill, p. 201 et seq.
N.M.P.
14 THE OCEAN OF STORY
Vetala, Agnisikha, entered the corpse that was in the circle
of adoration, and rose up and rushed forward, stretching out
his arms and mouth. And when the kdpdlika, who had come
back from rinsing his mouth, was preparing to fly, he seized
him from behind by the legs ; and he whirled him round in
the air, and then dashed him down with great force on the
earth, and so at one blow crushed his body and his aspirations.
When the demons saw the kdpdlika slain they were all
eager for flesh, and a fierce Vetala, named Yamaslkha, came
there. As soon as he came he seized the body of the kdpd-
lika ; then the first Vetala, Agnisikha, said to him : " Hear,
villain ! I have killed this kdpdlika by the order of King
Vikramaditya ; pray what have you to do with him ? "
When Yamasikha heard that, he said to him : " Then tell
me, what kind of power has that king ? " Then Agnisikha
said : "If you do not know the nature of his power, listen,
I will tell you.
171aa. The Cunning Gambler Ddgineya and the Vetala
Agnisikha who submitted himself to King Vikramaditya
There once lived in this city a very resolute gambler of
the name of Dagineya. Once on a time some gamblers, by
fraudulent play, won from him all he possessed, and then
bound him in order to obtain from him the borrowed money
which he had lost in addition. And as he had nothing, they
beat him with sticks and other instruments of torture, 1 but
he made himself like a stone, and seemed as rigid as a corpse.
Then all those wicked gamblers took him and threw him into
a large dark well, fearing that, if he lived, he might take
vengeance on them.
But that gambler Dagineya, when flung down into that
very deep well, saw in front of him two great and terrible
men. But they, when they saw him fall down terrified, said
to him kindly : " Who are you, and how have you managed
to fall into this deep well ? Tell us ! " Then the gambler
1 For aruntudais, MS. No. 1882 has adadanstachcha, No. 2 1 66 has adadattascha
and 3003 adadattuscha. These point, I suppose, to a reading adadattachcha ;
which means, "not paying what he owed."
THE DEMONS' TALE 15
recovered his spirits, and told them his story, and said to
them : " Do you also tell me who you are, and whence you
come." When those men who were in the pit heard that,
they said : " Good sir, we were Brahman demons ' dwelling
in the cemetery belonging to this city, and we possessed two
maidens in this very city ; one was the daughter of the
principal minister, the other of the chief merchant. And
no conjurer on the earth, however powerful his spells, was
able to deliver those maidens from us.
" Then King Vikramaditya, who had an affection for their
fathers, heard of it, and came to the place where those
maidens were with a friend of their fathers'. The moment
we saw the king, we left the maidens and tried to escape,
but we were not able to do so, though we tried our utmost.
We saw the whole horizon on fire with his splendour. Then
that king, seeing us, bound us by his power. And seeing us
unhappy, as we were afraid of being put to death, he gave
us this order : * Ye wicked ones, dwell for a year in a dark
pit, and then ye shall be set at liberty. But when freed,
ye must never again commit such a crime ; if ye do, I will
punish you with destruction.' After King Vishamasila had
given us this order, he had us flung into this dark pit ; but
out of mercy he did not destroy us.
" And in eight more days the year will be completed, and
with it the period during which we were to dwell in this cave,
and we shall then be released from it. Now, friend, if you
engage to supply us with some food during those days, we
will lift you out of this pit, and set you down outside it ; but
if you do not, when lifted out, supply us with food according
to your engagement, we will certainly, when we come out,
devour you."
When the Brahman demons made this proposal to the
gambler, he consented to it, and they put him out of the pit.
When he got out of it, he went to the cemetery at night to
deal in human flesh, as he saw no other chance of getting
what he wanted. And I, happening to be there at that time,
saw that gambler, who was crying out : "I have human flesh
for sale ; buy it, somebody ! " Then I said : "I will take it
1 Sanskrit, Brahma-Rakshasa.
16 THE OCEAN OF STORY
off your hands : what price do you want for it ? " And
he answered : " Give me your shape and power." Then I
said again to him : " My fine fellow, what will you do with
them ? " The gambler then told me his whole story, and
said to me : " By means of your shape and power I will get
hold of those enemies of mine, the gamblers, together with
the keeper of the gambling-house, and will give them to the
Brahman demons to eat." When I heard that, I was pleased
with the resolute spirit of that gambler, and gave him my
shape and my power for a specified period of seven days.
And by means of them he drew those men that had injured
him into his power, one after another, and flung them into
the pit, and fed the Brahman demons on them during seven
days.
Then I took back from him my shape and power, and that
gambler Dagineya, beside himself with fear, said to me : "I
have not given those Brahman demons any food this day,
which is the eighth, so they will now come out and devour
me. Tell me what I must do in this case, for you are my
friend." When he said this, I, having got to like him, from
being thrown with him, said to him : "If this is the case,
since you have made those two demons devour the gamblers,
I for your sake will in turn eat the demons. So show them
to me, my friend." When I made the gambler this offer, he
at once jumped at it, and took me to the pit where the demons
were.
I, suspecting nothing, bent my head down to look into
the pit, and, while I was thus engaged, the gambler put his
hand on the back of my neck and pushed me into it. When
I fell into it, the demons took me for someone sent for them
to eat, and laid hold of me, and I had a wrestling-match with
them. When they foimd that they could not overcome the
might of my arms, they desisted from the struggle, and asked
me who I was.
Then I told them my own story from the point where my
fortunes became involved with those of Dagineya, 1 and they
made friends with me, and said to me : " Alas ! What a
trick that evil-minded gambler has played you, and us two,
1 They had heard Dagineya' s story up to this point from his own lips.
THE GAMBLER'S CHALLENGE 17
and those other gamblers ! But what confidence can be
placed in gamblers who profess exclusively the science of
cheating ; whose minds are proof against friendship, pity and
gratitude for a benefit received ? Recklessness and disregard
of all ties are ingrained in the nature of gamblers : hear in
illustration of this the story of Thinthakarala.
171aaa. The Bold Gambler Thinthakarala
Long ago there lived in this very city of Uj jayini a ruffianly
gambler, who was rightly named Thinthakarala. 1 He lost
perpetually, and the others, who won in the game, used to
give him every day a hundred cowries.* With those he
bought wheat-flour from the market, and in the evening
made cakes by kneading them somewhere or other in a pot
with water, and then he went and cooked theni in the flame
of a funeral pyre in the cemetery, and ate them in front of
Mahakala, smearing them with the grease from the lamp
burning before him : and he always slept at night on the
ground in the court of the same god's temple, pillowing his
head on his arm.
Now, one night he saw the images of all the Mothers, 3
and of the Yakshas and other divine beings in the temple of
Mahakala trembling from the proximity of spells, and this
thought arose in his bosom : " Why should I not employ
an artful device here to obtain wealth ? If it succeedsj well
and good ; if it does not succeed, wherein am I the worse ? "
When he had gone through these reflections, he challenged
those deities to play, saying to them : " Come now, I will
have a game with you, and I will act as keeper of the
1 This may be loosely translated : " Terror of the gambling saloon."
2 I.e. Cyprcea moneta, found chiefly off the Maldive Islands, Ceylon, the
i Malabar coast, Borneo, etc. It was used as a currency both in India and
Africa. For a short bibliography on shell-money see Ency. Brit., 11th edit.,
vol. xxiv, p. 833. In Kashmir the cowrie appears to have been the unit of the
monetary system. The number of cowries that went to the rupee was 4096.
See further, M. A. Stein, Kalhanas RajataraAginl, vol. ii, pp. 323, 324 ; Yule's
Hobson-Jobson, under "Cowry," and especially Briffault, The Mothers, 1927,
vol. iii, pp. 275-278. n.m.h.
3 See Ocean, Vol. IV, pp. 69m 1 , 225ft 1 ; and Briffault, op. cit., vol. iii, ch. xxiv.
N.M.P.
vol. IX. B
18 THE OCEAN OF STORY
gaming-table, and will fling the dice ; and mind, you must
always pay up what you lose." When he said this to the
deities, they remained silent ; so Thinthakarala staked some
spotted cowries, and flung the dice. For this is the universally
accepted rule among gamblers, that, if a gambler does not
object to the dice being thrown, he agrees to play. 1
Then, having won much gold, he said to the deities :
" Pay me the money I have won, as you agreed to do." But
though the gambler said this to the deities over and over
again, they made no answer. Then he flew into a passion
and said to them : "If you remain silent, I will adopt with
you the same course as is usually adopted with a gambler
who will not pay the money he has lost, but makes himself
as stiff as a stone. I will simply saw through your limbs
with a saw as sharp as the points of Yama's teeth, for I have
no respect for anything." When he had said this, he ran
towards them, saw in hand ; and the deities immediately
paid him the gold he had won. Next morning he lost it all
at play, and in the evening he came back again, and extorted
more money from the Mothers in the same way by making
them play with him.
He went on doing this every day, and those deities, the
Mothers, were in very low spirits about it ; then the goddess
Chamunda said to them : " Whoever, when invited to gamble,
says, 'I sit out of this game,' cannot be forced to play; this
is the universal convention among gamblers, ye Mother deities.
So when he invites you, say this to him, and so baffle him."
When Chamunda had said this to the Mothers, they laid her
advice up in their minds. And when the gambler came at
night and invited them to play with him, all the goddesses
said with one accord : " We sit out of this game."
When Thinthakarala had been thus repulsed by those
goddesses, he invited their sovereign Mahakala himself to
play. But that god, thinking that the fellow had taken this
opportunity of trying to force him to gamble, said : " I sit
out of this game." Even gods, you see, like feeble persons,
are afraid of a thoroughly self-indulgent, ruffianly scoundrel,
flushed with impunity.
1 See Vol. VII, p. 72.
THE MANIFESTATION 19
Then that Thinthakarala, being depressed at finding his
gambler's artifice baffled by a knowledge of the etiquette
of play, was disgusted, and said to himself : " Alas ! I am
baffled by these deities through their learning the conven-
tions of gamblers ; so I must now flee for refuge to this
very sovereign of gods." Having formed this resolution in
his heart, Thinthakarala embraced the feet of Mahakala, and
praising him, addressed to him the following petition : "I
adore thee that sittest naked with thy head resting on
thy knee ; thy moon, thy bull, and thy elephant-skin having
been won at play by Devi. When the gods give all powers
at thy mere desire, and when thou art free from longings,
having for thy only possessions the matted lock, the ashes and
the skull, how canst thou suddenly have become avaricious
with regard to hapless me, in that thou desirest to dis-
appoint me for so small a gain ? Of a truth the wishingr
tree no longer gratifies the hope of the poor, as thou dost
not support me, lord Bhairava, though thou supportest the
world. So, as I have fled to thee as a suppliant, holy Sthanu,
with my mind pierced with grievous woe, thou oughtest even
to pardon presumption in me. Thou hast three eyes, I have
three dice, 2 so I am like thee in one respect ; thou hast ashes
on thy body, so have I ; thou eatest from a skull, so do I :
show me mercy. When I have conversed with you gods,
how can I afterwards bear to converse with gamblers ? So
deliver me from my calamity."
With this and similar utterances the gambler praised that
Bhairava, until at last the god was pleased, and manifesting
himself, said to him : " Thinthakarala, I am pleased with
thee ; do not be despondent. Remain here with me : I will
provide thee with enjoyments." In accordance with this
; command of the god's that gambler remained there, enjoying
all kinds of luxuries provided by the favour of the deity.
1 Two of the India Office MSS. and the Sanskrit College MS. have indu
* for Indra; the other has inmu. I have adopted indu. In sloka 100 for dadute
; No. 1882, and the Sanskrit College MS., read dadhate, which means that the
god's possession of wealth and power depends on the will of Siva. In //. 89
the Sanskrit College MS. reads ekada for the unmetrical devatah.
2 Tryaksha can probably mean " having three dice," as well as " having
three eyes."
20 THE OCEAN OF STORY
Now, one night the god saw certain Apsarases, that had
come to bathe in that holy pool of Mahakala, and he gave
this command to Thinthakarala : " While all these nymphs
of heaven are engaged in bathing, quickly snatch up the
clothes, which they have laid on the bank, and bring them
here ; and do not give them back their garments until they
surrender to you this young nymph, named Kalavati." x
When Thinthakarala had received this command from
Bhairava, he went and carried off the garments of those
heavenly beauties, while they were bathing ; and they said
to him : " Give us back our garments, please ; do not leave
us naked." But he answered them, confident in the power
which Siva gave : "If you will give me the young nymph
Kalavati, I will give you back these garments, but not
otherwise." When they heard that, seeing that he was a
stubborn fellow to deal with, and remembering that Indra
had pronounced a curse of this kind upon Kalavati, they
agreed to his demand. And on his giving back the garments,
they bestowed on him, in due form, Kalavati, the daughter
of Alambusha.
Then the Apsarases departed, and Thinthakarala re-
mained there with that Kalavati in a house built by the wish
of Siva. And Kalavati went in the day to heaven to attend
upon the king of the gods, but at night she always returned 2
to her husband. And one day she said to him in the ardour
of her affection : " My dear, the curse of Siva, which enabled
me to obtain you for a husband, has really proved a blessing."
Thereupon her husband, Thinthakarala, asked her the cause
of the curse, and the nymph Kalavati thus answered him :
" One day, when I had seen the gods in a garden, I praised
the enjoyments of mortals, depreciating the pleasures of the
dwellers in heaven, as giving joys that consist only in seeing. 3
When the king of the gods heard that, he cursed me, saying :
* Thou shalt go and be married by a mortal, and enjoy those
human pleasures.' In this way has come about our union
1 Cf. Vol. VIII, p. 58, and see also Appendix I, on "Swan-maidens," in
that volume. n.m.p.
2 Upayau is a misprint for upayayau, as is evident from the MSS.
3 The three India Office MSS. and the Sanskrit College MS. give drishti.
THE DIVINE COAT 21
that is mutually agreeable. And to-morrow I shall return
to heaven after a long absence : do not be unhappy about
it, for Rambha is going to dance a new piece before Vishnu,
and I must remain there, my beloved, until the exhibition
is at an end."
Then Thinthakarala, whom love had made like a spoiled
child, said to her : "I will go there and look at that dance
unperceived, take me there." When Kalavati heard that,
she said : " How is it fitting for me to do this ? The king
of the gods might be angry, if he found it out." Though
she said this to him, he continued to press her ; then, out of
love, she agreed to take him there.
So the next morning Kalavati, by her power, concealed
Thinthakarala in a lotus, which she placed as an ornament
in her ear, and took him to the palace of Indra.' When Thin-
thakarala saw that palace, the doors of which were adorned
by the elephant of the gods, which was set off by the garden
of Nandana, he thought himself a god, and was highly
delighted. And in the Court of Indra, frequented by gods,
he beheld the strange and delightful spectacle of Rambha's
dance, accompanied by the singing of all the nymphs of
heaven. And he heard all the musical instruments played by
Narada and the other minstrels ; for what is hard to obtain
in this world, if the supreme god l is favourable to one ?
Then, at the end of the exhibition, a mime, in the shape
of a divine goat, rose up, and began to dance with heavenly 2
movements. And Thinthakarala, when he saw him, recog-
nized him, and said to himself : " Why, I see this goat in
Ujjayini, figuring as a mere animal, and here he is dancing
as a mime before Indra. Of a truth this must be some
strange incomprehensible heavenly delusion." While Thin-
thakarala was going through these reflections in his mind,
the dance of the goat-mime came to an end, and then
Indra returned to his own place. And then Kalavati, in
high spirits, also took back Thinthakarala to his own home,
concealed in the lotus ornament of her ear.
1 I.e. Siva in this instance.
2 For the second divya in si. 132 b, MSS. Nos. 1882 and 2166 give navya,
"new."
22 THE OCEAN OF STORY
And the next day Thinthakarala beheld in Ujjayini that
goat-formed mime of the gods, who had returned there, and
he insolently said to him : " Come, dance before me, as you
dance before Indra. If you do not, I shall be angry with
you ; show off your dancing powers, you mime." When the
goat heard this he was astonished, and remained silent,
saying to himself: " How can this mere mortal know so much
about me ? " But when, in spite of persistent entreaties,
the goat refused to dance, Thinthakarala beat him on the
head with sticks. Then the goat went with bleeding head to
Indra, and told him all that had taken place. And Indra,
by his supernatural powers of contemplation, discovered the
whole secret, how Kalavati had brought Thinthakarala to
heaven when Rambha was dancing, and how that profane
fellow had there seen the goat dancing. Then Indra sum-
moned Kalavati, and pronounced on her the following curse :
" Since, out of love, thou didst secretly bring here the man
who has reduced the goat to this state to make him dance,
depart and become an image on a pillar 1 in the temple built
by King Narasimha in the city of Nagapura."
When Indra had said this, Alambusha, the mother of
Kalavati, tried to appease him, and at last he was with
difficulty appeased, and he thus fixed an end to the curse :
" When that temple, which it has taken many years to
complete, shall perish and be levelled with the ground, then
shall her curse come to an end." So Kalavati came weeping
and told to Thinthakarala the curse Indra had pronounced,
together with the end he had appointed to it, and how he
himself was to blame, and then, after giving him her orna-
ments, she entered into an image on the front of a pillar in
the temple in Nagapura.
Thinthakarala for his part, smitten with the poison of
separation from her, could neither hear nor see, but rolled
swooning on the ground. And when that gambler came to
his senses he uttered this lament : " Alas ! fool that I was.
I revealed the secret, though I knew better all the time for
how can people like myself, who are by nature thoughtless,
1 For a large number of references to metamorphoses into stone, see
Chauvin, op. cit., vi, p. 58. n.m.p.
THE BURIED PITCHERS 23
show self-restraint ? So now this intolerable separation has
fallen to my lot." However, in a moment he said to him-
self : " This is no time for me to despond ; why should I not
recover firmness and strive to put an end to her curse ? "
After going through these reflections, the cunning fellow
thought carefully over the matter, and assuming the dress
of a mendicant devotee, went with rosary, antelope-skin,
and matted hair, to Nagapura. There he secretly buried, in
a forest outside the city, four pitchers containing his wife's
ornaments one towards each of the cardinal points ; and
one full of sets of the five precious things * he deliberately
buried within the city, in the earth of the market-place, in
front of the god himself.
When he had done this, he built a hut on the bank of the
river, and remained there, affecting a hypocritical asceticism, 2
pretending to be meditating and muttering. And by bathing
three times in the day, and eating only the food given him as
alms, after washing it with water on a stone, he acquired the
character of a very holy man.
In course of time his fame reached the ears of the king,
and the king often invited him, but he never went near him ;
so the king came to see him, and remained a long time in
conversation with him. And in the evening, when the king
was preparing to depart, a female jackal suddenly uttered
a yell at a distance. When the cunning gambler, who was
passing himself off as an ascetic, heard that, he laughed.
And when the king asked him the meaning of the laugh, 3
he said : " Oh ! never mind." But when the king went on
persistently questioning him, the deceitful fellow said : "In
the forest to the east of this city, under a ratan, there is a
pitcher full of jewelled ornaments ; so take it." This, King,
is what that female jackal told me, for I understand the
language of animals."
Then the king was full of curiosity : so the ascetic took
1 Gold, diamond, sapphire, ruby, and pearl. The Buddhists usually
enumerate seven: see Burnouf, Lotus de la Bonne Lot, p. 319. The list is
nearly the same as that of the five jewels. See Vol. VII, p. 247n 2 . n.m.p.
2 See section iv, p. 228, of Bloomfield's " False Ascetics and Nuns in
Hindu Fiction," Journ. Amer. Orient. Soc., vol. xliv, pp. 202-242. n.m.p.
3 See Vol. VII, pp. 253-256. n.m.p.
24 THE OCEAN OF STORY
him to the spot, and dug up the earth, and took out that
pitcher, and gave it to him. Then the king, having obtained
the ornaments, began to have faith in the ascetic, and con-
sidered that he not only possessed supernatural knowledge,
but was a truthful and unselfish devotee. So he conducted
him to his cell, and prostrated himself at his feet again and
again, and returned to his palace at night with his ministers,
praising his virtues.
In the same way, when the king again came to him, the
ascetic pretended to understand the cry of an animal, and in
this way made over to the king the other three pitchers,
buried towards the other three cardinal points. Then the
king and the citizens and the king's wives became exclusively
devoted to the ascetic, and were, so to speak, quite absorbed
in him.
Now, one day, the king took that wicked ascetic to the
temple for a moment ; so he contrived to hear in the market-
place the cry of a crow. Then he said to the king : " Did
you hear what the crow said ? ' In this very market-place
there is a pitcher full of valuable jewels buried in front of the
god : why do you not take it up also ? ' This was the mean-
ing of his cry ; so come and take possession of it." When
the deceitful ascetic had said this, he conducted him there,
and took up out of the earth the pitcher full of valuable
jewels, and gave it to the king. Then the king, in his exces-
sive satisfaction, entered the temple holding that pretended
seer by the hand.
There the mendicant brushed against that image on the
pillar which his beloved Kalavati had entered, and saw her.
And Kalavati, wearing the form of the image on the pillar,
was afflicted when she saw her husband, and began to weep
then and there. When the king and his attendants saw this,
they were amazed and cast down, and said to that pretended
seer : " Reverend sir, what is the meaning of this ? " Then
the cunning rascal, pretending to be despondent and be-
wildered, said to the king : " Come to your palace ; there I
will tell you this secret, though it is almost too terrible to be
revealed."
When he had said this, he led the king to the palace, and
THE TRICKERY OF GAMBLERS 25
said to him : " Since you built this temple on an unlucky
spot and in an inauspicious moment, on the third day from
now a misfortune will befall you. It was for this reason
that the image on the pillar wept when she saw you. So, if
you care for your body's weal, my sovereign, take this into
consideration, and this very day quickly level this temple
with the earth ; and build another temple somewhere else,
on a lucky spot, and in an auspicious moment. Let the evil
omen be averted, and ensure the prosperity of yourself and
your kingdom." When he had said this to the king, he, in
his terror, gave command to his subjects, and in one day
levelled that temple with the earth, and he began to build
another temple in another place. So true is it that rogues
with their tricks gain the confidence of princes, and impose
upon them.
Accordingly, the gambler Thinthakarala, having gained
his object, abandoned the disguise of a mendicant, and fled,
and went to Ujjayini. And Kalavati, finding it out, went to
meet him on the road, freed from her curse and happy, and
she comforted him, and then went to heaven to visit Indra.
And Indra was astonished, but when he heard from her
mouth the artifice of her husband the gambler, he laughed
and was highly delighted.
Then Brihaspati, who was at his side, said to Indra:
" Gamblers are always like this, abounding in every kind of
trickery. For instance, in a previous kalpa there was in a
The Gambler certain city a gambler, of the name of Kuttani-
who cheated kapata, accomplished in dishonest play. When
he went to the other world, Indra said to him :
4 Gambler, you will have to live a kalpa in hell on account
of your crimes, but, owing to your charity, you are to be
Indra for one day, for once on a time you gave a gold coin
to a knower of the Supreme Soul. So say whether you will
take out first your period in hell or your period as Indra.'
When the gambler heard that, he said : ' I will take out first
\ my period as Indra.'
" Then Yama sent the gambler to heaven, and the gods
1 Cf. Vol. VI, p. 92 et seq., and see p. 99 el seq. of Brown's article, as
mentioned in the note on p. 92. n.m.p.
26 THE OCEAN OF STORY
deposed Indra for a day, and crowned him sovereign in his
stead. He, having obtained sovereign sway, summoned to
heaven the gamblers, his friends, and his female favourites,
and in virtue of his regal authority gave this order to the
gods : ' Carry us all in a moment to all the holy bathing-
places, 1 those in heaven, and those on earth, and those in
the seven dvipas ; and enter this very day into all the kings
on the earth and bestow without ceasing great gifts for our
benefit.'
" When he gave this order to the gods, they did every-
thing as he had desired, and by means of those holy observ-
ances his sins were washed 2 away, and he obtained the rank
of Indra permanently. And by his favour his friends and
his female favourites, that he had summoned to heaven, had
their sins destroyed, and obtained immortality. The next
day Chitragupta informed Yama that the gambler had, by
his discretion, obtained the rank of Indra permanently. Then
Yama, hearing of his meritorious actions, was astonished, and
said : ' Oho ! this gambler has cheated us.' "
When Brihaspati had told this story, he said, " Such,
O wielder of the thunderbolt, are gamblers," and then held
his peace. And then Indra sent Kalavati to summon Thin-
thakarala to heaven. There the king of the gods, pleased
with his cleverness and resolution, honoured him, and gave
him Kalavati to wife, and made him an attendant on him-
self. Then the brave Thinthakarala lived happily, like a god,
in heaven, with Kalavati, by the favour of Siva.
171aa. The Cunning Gambler Ddgineya and the Vetala
Agnisikha who submitted himself to King Vikramdditya
" So you see, such is the style in which gamblers exhibit
their treachery and audacity; accordingly, Agnisikha the
1 No. 1882 reads snapayata tatkshandt at the end of si. 194 a. It seems to
remove a tautology, but is unmetrical. " Take us and cause us to bathe." The
Sanskrit College MS. has snapayata tatshanam.
2 I read dhxda for dyida; No. 1882 (the Taylor MS.) and the Sanskrit
College MS. have dhfda ; No. 3003 has dhfda ; the other MS. does not contain
the passage.
BLACK MAGIC 27
Vampire, what is there to be surprised at in your having
been treacherously thrown into this well by Dagineya the
gambler ? So come out of this pit, friend, and we will come
out also."
When the Brahman demon said this to me, I came up
out of that pit, and being hungry, I came across a Brahman
traveller that night in the city. So I rushed forward and
seized that Brahman to eat him, but he invoked the pro-
tection of King Vikramaditya. And the moment the king
heard his cry, he rushed out like flame, and while still at a
distance, checked me by exclaiming : " Ah, villain ! do not
kill the Brahman " : and then he proceeded to cut off the
head of a figure of a man he had drawn that did not sever
my neck, but made it stream with blood. 1
Then I left the Brahman and clung to the king's feet, and
he spared my life.
171a. Madanamanjarl and the Kdpdlika
" Such is the power of that god, King Vikramaditya.
And it is by his orders that I have slain this hypocritical
kdpdlika. So he is my proper prey, to be devoured by me
as being a Vetala ; let him go, Yamasikha ! "
Though Agnisikha made this appeal to Yamasikha, the
latter proceeded contumaciously to drag with his hand the
corpse of that hypocritical kdpdlika. Then King Vikrama-
ditya appeared there, and drew the figure of a man on the
earth, and then cut off its hand with his sword. That made
the hand of Yamasikha fall severed ; so he left the corpse,
and fled in fear. And Agnisikha immediately devoured the
corpse of that kdpdlika. And I witnessed all this, securely
protected by the might of the king. 2
1 An interesting use of sympathetic black magic, occurring again a little
lower, but in this case with the hand.
2 I read dlikhya purusham bhumau. This is the reading of the Taylor MS.,
the other has atikhya. The Sanskrit College MS. has alikhya purushain.
28 THE OCEAN OF STORY
171. Story of King Vikramaditya
In these words did that wife of the Yaksha, Madana-
manjari by name, describe your power, O King, and then she
went on to say to me :
" Then, Anangadeva, the king said to me in a gentle
voice : * Yakshi, being delivered from the kdpdlika, go to
the house of your husband.' Then I bowed before him, and
returned to this my own home, thinking how I might repay
to that king the benefit he had conferred on me. In this
way your master gave me life, family and husband ; and
when you tell him this story of mine, it will agree with his
own recollections.
" Moreover, I have to-day found out that the King of
Simhala has sent to that king his daughter, the greatest
beauty in the three worlds, who has of her own accord elected
to marry him. And all the kings, being jealous, have gathered
themselves together and formed the intention of killing
Yikramasakti and the dependent kings, 1 and of carrying off
that maiden. So, do you go, and make their intention known
to Yikramasakti, in order that he may be on his guard and
ready to repel their attack. And I will exert myself to enable
King Vikramaditya to conquer those enemies and gain the
victory.
" For this reason I brought vou here bv mv own deluding
power, in order that you might tell all this to King Vikrama-
sakti and the dependent monarchs ; and I will send to your
sovereign such a present as shall to a certain small extent be
a requital for the benefit that he conferred on me."
While she was saying this, the two maidens that we had
seen in the sea came there with the deer ; one had a body
white as the moon, the other was dark as a priyangu ; so
Continuation / they seemed like Ganga and Yamuna returned
A nan gad era * from worshipping the ocean, the monarch of
Adventures r i vers< yVTieii they had sat down, I put this
question to the Yakshi : " Goddess, who are these maidens,
and what is the meaning of this golden deer ? " When the
1 Both the India Office MSS. in which this passage is found give tatsa-
mantam. So Vikramasakti would himself be a " dependent king."
THE TWO DANAVAS 29
Yakshini heard this, King, she said to me : " Anangadeva, if
you feel any curiosity about the matter, listen, I will tell you.
171b. Ghanta and Nighanta and the Two Maidens
Long ago there came to impede Prajapati, in his creation
of creatures, two terrible Danavas, named Ghanta and
Nighanta, invincible even by gods. And the Creator, being
desirous of destroying them, created these two maidens, the
splendour of whose measureless beauty seemed capable of
maddening the world. And those two mighty Asuras, when
they saw these two exceedingly wonderful maidens, tried to
carry them off ; and fighting with one another, they both of
them met their death. 1
Then Brahma bestowed these maidens on Kuvera, saying,
" You must give these girls to some suitable husband " ;
and Kuvera made them over to my husband, who is his
younger brother ; and in the same way my husband passed
these fair ones 2 on to me ; and I have thought of King
Vikramaditya as a husband for them, for, as he is an
incarnation of a god, he is a fit person for them to marry.
171. Story of King Vikramaditya
M Such are the facts with regard to these maidens ; now
hear the history of the deer.
171c. Jayanta and the Golden Deer
Indra had a beloved son named Jayanta. Once on a
time, when he, still an infant, was being carried about in the
air by the celestial nymphs, he saw some princes in a wood
on earth playing with some young deer. Then Jayanta 3 went
1 Cf. the story of Sunda and Upasunda, Vol. II, pp. 13-14; and Preller,
> Griechische Mythologie, vol. i, p. 81m 1 .
2 For ete manorame No. 3003 and the Sanskrit College MS. have vara-
karanam: "in order that I might find a husband for them." No. 1882 has
varanam for karanam.
3 For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College MS. give
hevdkl i.e. " full of longing."
30 THE OCEAN OF STORY
to heaven, and cried in the presence of his father because he
had not got a deer to play with, as a child would naturally
do. Accordingly Indra had a deer made for him by Visva-
karman, of gold and jewels, and life was given to the animal
by sprinkling it with nectar. Then Jayanta played with it,
and was delighted with it, and the young deer was continually
roaming about in heaven.
In course of time that son of Ravana, who was rightly
named Indra jit, 1 carried off the young deer from heaven and
took it to his own city Lanka. And after a further period
had elapsed Ravana and Indra jit having been slain by the
heroes Rama and Lakshmana, to avenge the carrying off of Sita,
and Vibhishana having been set upon the throne of Lanka,
as King of the Rakshasas that wonderful deer of gold
and jewels remained in his palace. And once on a time,
when I was taken by my husband's relations to Vibhishana's
palace on the occasion of a festival, he gave me the deer as
a complimentary present. And that young heaven-born deer
is now in my house, and I must bestow it on your master.
171. Story of King Vikramdditya
And while the Yakshini was telling me this string of tales,
the sun, the friend of the kamalini, went to rest. Then I and
the ambassador of the King of Simhala went to sleep, both
of us, after the evening ceremonies, in a palace which the
Yakshini assigned to us.
In the morning we woke up and saw, my sovereign, that
the army of Vikramasakti, your vassal, had arrived. We
reflected that that must be a display of the Yakshini's power,
and quickly went wondering into the presence of Vikrama-
sakti. And he, as soon as he saw, showed us great honour,
and asked after your welfare ; and was on the point of asking
us what message the King of Simhala had sent, when the two
heavenly maidens whose history the Yakshini has related
to us and the young deer arrived there, escorted by the
army of the Yakshas. When King Vikramasakti saw this, he
suspected some glamour of malignant demons, and he said
1 I.e. conqueror of Indra.
THE GREAT BATTLE 31
to me apprehensively : " What is the meaning of this ? "
Then I told him in due course the commission of the King of
Simhala, and the circumstances connected with the Yakshini,
the two maidens, and the deer. Moreover, I informed him
of the hostile scheme of your Majesty's enemies, which was to
be carried out by all the kings in combination, and which I
had heard of from the Yakshi. Then Vikrama^akti honoured
us two ambassadors, and those two heavenly maidens ; and
being delighted, made his army ready for battle with the
assistance of the other vassal kings.
And immediately, King, there was heard in the army
the loud beating of drums, and at the same instant there
was seen the mighty host of hostile kings, accompanied by
Anmxradeva * ne Mlechchhas. Then our army and the hostile
tells of the army, furious at beholding one another, closed
Great Battle ^j^ a rus h, and the battle began. Thereupon
some of the Yakshas sent by the Yakshi entered our soldiers,
and so smote the army of the enemies, and others smote them
in open fight. 1 And there arose a terrible tempest of battle,
overspread with a cloud formed of the dust raised by the
army, in which sword-blades fell thick as rain, and the shouts
of heroes thundered. And the heads of our enemies flying up,
as they were cut off, and falling again, made it seem as if the
Fortune of our victory were playing at ball. And in a moment
those kings that had escaped the slaughter, their troops
having been routed, submitted and repaired for protection
to the camp of your vassal.
Then, lord of earth, as you had conquered the four
cardinal points and the dvipas, and had destroyed all the
Mlechchhas, that Yakshini appeared, accompanied by her
husband, and said to King Vikramasakti and to me : " You
must tell your master that what I have done has been done
merely by way of service to him, and you must also request
him, as from me, to marry these two god-framed maidens,
and to look upon them with favour, and to cherish this deer
also, for it is a present from me." When the Yakshi had said
this, she bestowed a heap of jewels, and disappeared with her
husband and her attendants. The next day, Madanalekha,
1 It is just possible that sankhyad ought to be sakshad.
32 THE OCEAN OF STORY
the daughter of the King of Simhala, came with a great
retinue and much magnificence. And then Vikramasakti went
to meet her and, bending low, joyfully conducted her into
his eamjx And on the second day Vikramasakti, having
accomplished his object, set out with the other kings from
that place, in order to come here and behold your Majesty's
feet, bringing with him that princess and the two heavenly
maidens, and that deer composed of gold and jewels a
marvel for the eyes of the three worlds. And now, sovereign,
that vassal prince has arrived near this city, and has sent us
two on in front to inform vour Highness. So let the kino; out
of regard for the lord of Simhala and the Yakshi, go forth to
meet those maidens and the deer, and also the subject kings.
When Anangadeva had said this to King Vikramaditya,
though the king recollected accomplishing that difficult
rescue of the Yakshini, he did not consider it worth a straw
when he heard of the return she had made for it ; great -
souled men, even when they have done much, think it worth
very little. And, being much pleased, he loaded 1 Anangadeva,
for the second time, with elephants, horses, villages and
jewels, and bestowed similar gifts on the ambassador of the
King of Simhala.
And after he had spent that day, the king set out from
Ujjayini, with his warriors mounted on elephants and horses,
to meet that daughter of the King of Simhala, and those two
maidens created by Brahma. And the following speeches
of the military officers, assigning elephants and horses, were
heard in the neighbourhood of the city when the kings
started, and within the city itself when the sovereign started :
" Jayavardhana must take the good elephant Anangagiri,
and Ranabhata the furious elephant Kalamegha, and Simha-
parakrama Sangramasiddhi, and the hero Vikramanidhi
Ripurakshasa, and Jayaketu Pavanajava, and Vallabhasakti
Samudrakallola, and Bahu and Subahu the two horses Sara-
vega and Garudavega, and Kirtivarman the black Konkan
mare Kuvalayamala, and Samarasimha the white mare
Gangalaharl of pure Sindh breed."
1 This expression is very similar to that in Taranga 120, x/. 80 b, to which
Dr Kern objects.
THE TRIUMPHANT MARCH 33
When that king, the supreme sovereign of all the dvipas,
had started on his journey, the earth was covered with
soldiers, the quarters were full of nothing but the shouts that
they raised, even the heaven was obscured with the dust that
was diffused by the trampling of his advancing army, and all
men's voices were telling of the wonderful greatness of his
might.
VOL. IX.
CHAPTER CXXII
171. Story of King Vikramdditya
THEN King Vikramaditya reached that victorious
army commanded by that Vikramasakti, his general,
and he entered it at the head of his forces, accom-
panied by that general, who came to meet him, eager and
with loyal mind, together with the vassal kings.
The kings were thus announced by the warders in the tent
of assembly : " Your Majesty, here is Saktikumara, the King
of Gauda, come to pay you his respects, here is Jayadhvaja,
the King of Karnata, here is Vijayavarman of Lata, here is
Sunandana of Kasmira, here is Gopala, King of Sindh, here
is Vindhyabala, the Bhilla, and here is Nirmuka, the King
of the Persians." And when they had been thus announced,
the king honoured them, and the feudal chiefs, and also
the soldiers. And he welcomed in appropriate fashion the
daughter of the King of Simhala, and the heavenly maidens,
and the golden deer, and Vikramasakti. And the next day
the successful monarch Vikramaditya set out with them and
his forces, and reached the city of Ujjayini.
Then, the kings having been dismissed with marks of
honour x to their own territories, and the world-gladdening
festival of the spring season having arrived, when the creepers
began, so to speak, to adorn themselves with flowers for
jewels, and the female bees to keep up a concert with their
humming, and the ranges of the wood to dance embraced
by the wind, and the cuckoos with melodious notes to utter
auspicious prayers, King Vikramaditya married on a for-
tunate day that daughter of the King of Simhala, and
those two heavenly maidens. And Simhavarman, the eldest
brother of the Princess of Simhala, who had come with her,
bestowed at the marriage-altar a great heap of jewels.
1 Dr Kern would read sammmiitavisrishteshu ; and this is the reading of the
Taylor MS. and of the Sanskrit College MS. ; No. 3003 has sammanitair.
34
NAGARASVAMIN THE PAINTER 35
And at that moment the YakshinI Madanamanjari
appeared, and gave those two heavenly maidens countless
heaps of jewels. The Yakshi said : " How can I ever, King,
recompense you for your benefits ? But I have done this un-
important service to testify my devotion to you. So you must
show favour to these maidens, and to the deer." When the
YakshinI had said this, she departed honoured by the king.
Then the successful King Vikramaditya, having obtained
those wives and the earth with all its dvipas, ruled a realm
void of opponents : and he enjoyed himself roaming in all
the garden grounds during the hot season living in the
water of tanks and in artificial fountain-chambers ; during
the rains in inner apartments, charming on account of the
noise of cymbals that arose in them; during tl^e autumn on
the tops of palaces, joyous with banquets under the rising
moon; during the winter in chambers where comfortable
couches were spread, and which were fragrant with black
aloes being ever surrounded by his wives.
Now, this king, being such as I have described, had a
painter named Nagarasvamin, who enjoyed the revenues
of a hundred villages, and surpassed Visvakarman. That
painter used every two or three days to paint a picture of
a girl, and give it as a present to the king, taking care to
exemplify different types of beauty.
Now, once on a time, it happened that that painter
had, because a feast was going on, forgotten to paint the
required girl for the king. And when the day for giving the
The Wonder- present arrived, the painter remembered and was
Jul Picture bewildered, saying to himself : " Alas ! what can
I give to the king ? " And at that moment a traveller, come
from afar, suddenly approached him and placed a book in his
i hand, and went off somewhere quickly. The painter, out of
r curiosity, opened the book, and saw within a picture of a girl
on canvas. Inasmuch as the girl was of wonderful beauty, no
^sooner did he see her picture than he took it and gave
v, it to the king, rejoicing that, so far from having no picture
to present that day, he had obtained such an exceedingly
beautiful one. But the king, as soon as he saw it, was
astonished, and said to him : " My good fellow, this is not
36 THE OCEAN OF STORY
your painting, this is the painting of Visvakarman : for how
could a mere mortal be skilful enough to paint such beauty ? "
When the painter heard this, he told the king exactly what
had taken place.
Then the king kept ever looking at the picture of the girl,
and never took his eyes off it; and one night he saw in a
dream a girl exactly like her, but in another dvipa. But as
he eagerly rushed to embrace her, who was eager to meet
him, the night came to an end, and he was woke up by
the watchman. 1 When the king awoke, he was so angry
at the interruption of his delightful interview with that
maiden, that he banished that watchman from the city.
And he said to himself : "To think that a traveller should
bring a book, and that in it there should be the painted
figure of a girl, and that I should in a dream behold this
same girl apparently alive ! All this elaborate dispensation
of destiny makes me think that she must be a real maiden,
but I do not know in what dvipa she lives ; how am I to
obtain her?"
Full of such reflections, the king took pleasure in nothing, 2
and burned with the fever of love so that his attendants
were full of anxiety. And the warder Bhadrayudha asked
the afflicted king in private the cause of his grief, whereupon
he spake as follows :
" Listen, I will tell you, my friend. So much at any rate
you know that that painter gave me the picture of a girl.
And I fell asleep thinking on her ; and I remember that in
my dream I crossed the sea, and reached and entered a very
beautiful city. There I saw many armed maidens in front of
me, and they, as soon as they saw me, raised a tumultuous
cry of ' Kill, kill.' 3 Then a certain female ascetic came and,
with great precipitation, made me enter her house, and briefly
said to me this : ' My son, here is the man-hating princess
Malay avati come this way, diverting herself as she pleases.
1 For falling in love with a lady seen in a dream see Vol. Ill, p. 82, 82w 2 ,
and Rohde, Der Griechische Roman, pp. 45, 46 and 49. For falling in love with
a lady seen in a picture, see Vol. IV, p. 132, 132W 1 .
2 I read aratiman for ratiman in the Sanskrit College MS. The Taylor MS.
has sarvatranratiman ; the other agrees with Brockhaus.
8 I read pravesyaiva.
THE ARROWS OF LOVE 37
And the moment she sees a man, she makes these maidens
of hers kill him : so I brought you in here to save your
life.' s
" When the female ascetic had said this, she immediately
made me put on female attire ; and I submitted to that,
knowing that it was not lawful to slay those maidens. But
when the princess entered into the house with her maidens,
I looked at her, and lo ! she was the very lady that had been
shown me in the picture. And I said to myself : ' Fortunate
am I in that, after first seeing this lady in a picture, I now
behold her again in flesh and blood, dear as my life.'
" In the meanwhile the princess, at the head of her maidens,
said to that female ascetic : ' We saw some male enter here.'
The ascetic showed me, and answered : ' I know of no male ;
here is my sister's daughter, who is with me as a guest.'
Then the princess, seeing me although I was disguised as a
woman forgot her dislike of men, and was at once overcome
by love. She remained for a moment, with every hair on her
body erect, motionless, as if in thought, being, so to speak,
nailed to the spot at once with arrows by Love, who had spied
his opportunity. And in a moment the princess said to the
ascetic : ' Then, noble lady, why should not your sister's
daughter be my guest also ? Let her come to my palace ;
I will send her back duly honoured.' Saying this, she took
me by the hand, and led me away to her palace. And I
remember, I discerned her intention, and consented, and
went there, and that sly old female ascetic gave me leave to
depart.
"Then I remained there with that princess, who was
diverting herself with the amusement of marrying her maidens
to one another, and so forth. Her eyes were fixed on me,
and she would not let me out of her sight for an instant, and
no occupation pleased her in which I did not take part. Then
1 Cf. Ralston's Russian Folk-Tales, p. 97 ; in Waldau's Bbhmische M'drchen,
p. 444, there is a beautiful Amazon who fights with the prince on condition
that if he is victorious she is to be his prisoner, but if she is victorious, he is
to be put to death. Rohde, in Der Griechische Roman, p. 148, gives a long
list of M coy huntress maids." Spenser's Radigund, Faerie Queene, Book V,
cantos 4-7, bears a close resemblance to Malayavatl. Cf. the fair Amazon in
the "Tale of King Omar bin al-Nu'uman," Nights, Burton, vol. ii, p. 96. n.m.p.
38 THE OCEAN OF STORY
those maidens, I remember, made the princess a bride, and
me her husband, and married us in sport. And when we
had been married, we entered at night the bridal chamber, and
the princess fearlessly threw her arms round my neck. And
then I told her who I was, and embraced her ; and, delighted
at having attained her object, she looked at me and then
remained a long time with her eyes bashfully fixed on the
ground. And at that moment that villain of a watchman
woke me up. So, Bhadrayudha, the upshot of the whole
matter is that I can no longer live without that Malayavati,
whom I have seen in a picture and in a dream."
When the king said this, the warder, Bhadrayudha, per-
ceived that it was a true dream, and he consoled the monarch,
and said to him : "If the king remembers it all exactly, let
him draw that city on a piece of canvas in order that some
expedient may be devised in this matter." The moment the
king heard this suggestion of Bhadrayudha's, he proceeded
to draw that splendid city on a piece of canvas, and all the
scene that took place there. Then the warder at once took
the drawing, and had a new monastery * made, and hung it
up there on the wall. And he directed that in relief-houses
attached to the monastery, a quantity of food, with pairs of
garments and gold, should be given to bards coming from
distant countries. And he gave this order to the dwellers
in the monastery : " If anyone comes here who knows the city
represented here in a picture, let me be informed of it." 2
In the meanwhile the fierce elephant of the rainy season,
with irresistible loud deep thunder-roar and long ketaka tusks,
came down upon the forest of the heats a forest, the breezes
of which were scented with the perfume of the jasmine, in
which travellers sat down on the ground in the shade, and
trumpet-flowers bloomed. At that time the forest-fire of
separation of that King Vikramaditya began to burn more
fiercely, fanned by the eastern breeze. 3 Then the following
1 Sanskrit, matha.
2 For a note on methods of finding people, see Chauvin, op. cit., v, p. 90.
N.M.P.
3 The Petersburg lexicographers would read paurattya ; and I find this in
the Taylor MS. and the Sanskrit College MS. The same MSS. read ambudasyamo
for atha durdarsa. The latter word should be spelt durdharsha.
THE PAINTING ON THE WALL 39
cries were heard among the ladies of his court : " Haralata,
bring ice ! Chitrangi, sprinkle him with sandalwood juice !
Patralekha, make a bed cool with lotus leaves ! Kandar-
pasena, fan him with plantain leaves ! " And in course of
time the cloudy season, terrible with lightning, passed away
for that king, but the fever of love, burning ' with the
sorrow of separation, did not pass away.
Then the autumn, with her open-lotus face and smile of
unclosed flowers, came, vocal with the cries of swans, 2 seeming
to utter this command : " Let travellers advance on their
journey ; let pleasant tidings be brought about absent dear
ones ; happy may their merry meetings be ! " On a certain
day in that season a bard who had come from a distance
of the name of Sambarasiddhi, having heard the fame of that
monastery, built by the warder, entered it to get food. After
he had been fed, and presented with a pair of garments, he
saw that painting on the wall of the monastery. When the
bard had carefully scanned the city delineated there, he was
astonished, and said : "I wonder who can have drawn this
city ? For I alone have seen it, I am certain, and no other ;
and here it is drawn by some second person." When the
inhabitants of the monastery heard that, they told Bhadra-
yudha ; then he came in person, and took that bard to the
king. The king said to Sambarasiddhi : " Have you really
seen that city ? " Then Sambarasiddhi gave him the following
answer :
" When I was wandering about the world, I crossed the
sea that separates the dvipas, and beheld that great city
Malayapura. In that city there dwells a king of the name
of Malayasimha, and he has a matchless daughter, named
Malayavati, who used to abhor males. But one night she
somehow or other saw in a dream a great hero in a convent. 8
1 I read savirahajvalo and sakasa in //. 72.
2 The two India Office MSS. that contain this passage, and the Sanskrit
College MS., make the compound end in ravaik, so the command will be given
by the cries of the swans. In //. 71, for grathyantam, No. 1882 and the Sanskrit
College MS. give budhyantam. In //. 73, for akhyatim, three MSS. give khydtim.
3 Sanskrit, vihara. The tapasi of //. 39 was therefore a Buddhist. No. 3003
reads viharanirgata, which agrees with //. 40. No. 1882 has viharanirgatam.
The Sanskrit College MS. has viharanirgataip.
40 THE OCEAN OF STORY
The moment she saw him, that evil spirit of detestation of
the male sex fled from her mind, as if terrified. Then she
took him to her palace, and in her dream married him, and
entered with him the bridal chamber. And at that moment
the night came to an end, and an attendant in her room woke
her up. Then she banished that servant in her anger, think-
ing upon that dear one whom she had seen in her dream;
seeing no way of escape owing to the blazing fire of separation,
utterly overpowered by love, she never rose from her couch
except to fall back upon it again with relaxed limbs. She
was dumb as if possessed by a demon; as if stunned by a
blow ' for when her attendants questioned her, she gave them
no answer.
" Then her father and mother came to hear of it, and
questioned her ; and at last she was, with exceeding diffi-
culty, persuaded to tell them what happened to her in the
dream, by the mouth of a confidential female friend. Then
her father comforted her, but she made a solemn vow that,
if she did not obtain her beloved in six months, she would
enter the fire. And already five months are past ; who
knows what will become of her ? This is the story that I
heard about her in that city."
When Sambarasiddhi had told this story, which tallied so
well with the king's own dream, the king was pleased at know-
ing the certainty of the matter, and Bhadrayudha said to
him : " The business is as good as effected, for that king and
his country own your paramount supremacy. So let us go
there before the sixth month has passed away." When the
warder had said this, King Vikramaditya made him inform
Sambarasiddhi of all the circumstances connected with the
matter, and honoured him with a present of much wealth,
and bade him show him the way, and then he seemed to
bequeath his own burning heat to the rays of the sun, his
paleness to the clouds, and his thinness to the waters of
the rivers, 2 and having become free from sorrow, set out at
once, escorted by a small force, for the dwelling-place of his
beloved.
1 For ghdta, No. 1882 has tamak and No. 3003 vata.
2 This probably means that he started in the autumn.
THE REALITY OF THE DREAM 41
In course of time, as he advanced, he crossed the sea, and
reached that city, and there he saw the people in front of it
engaged in loud lamentation, and when he questioned them,
he received this answer : " The Princess Malayavati here,
as the period of six months is at an end, and she has not
obtained her beloved, is preparing to enter the fire." Then
the king went to the place where the pyre had been made
ready.
When the people saw him, they made way for him, and
then the princess beheld that unexpected nectar-rain to her
eyes. And she said to her ladies-in-waiting : " Here is that
beloved come who married me in a dream, so tell my father
quickly." They went and told this to her father, and then
that king, delivered from his grief, and filled with joy,
submissively approached the sovereign.
At that moment the bard Sambarasiddhi, who knew his
time, lifted up his arm, and chanted aloud this strain : " Hail,
thou that with the flame of thy valour hast consumed the
forest of the army of demons and Mlechchhas ! Hail, King,
lord of the seven-sea-girt earth-bride ! Hail, thou that hast
imposed thy exceedingly heavy yoke on the bowed heads
of all kings, conquered by thee ! Hail, Vishamasila ! Hail,
Vikramaditya, ocean of valour ! "
When the bard said this, King Malayasimha knew that it
was Vikramaditya himself that had come, and embraced his
feet. 1 And after he had welcomed him, he entered his palace
with him, and his daughter Malayavati, thus delivered from
death. And that king gave that daughter of his to King
Vikramaditya, thinking himself fortunate in having obtained
such a son-in-law. And King Vikramaditya, when he saw
in his arms, in flesh and blood, that Malayavati, whom he
had previously seen in a picture and in a dream, considered
it a wonderful fruit of the wishing-tree of Siva's favour.
Then Vikramaditya took with him his wife Malayavati, like
an incarnation of bliss, and crossed the sea resembling his
long regretful 2 separation, and being submissively waited
1 No. 3003, yatha chitre tathd svapne yatha svapne tathaivalam vilokya sakshad ;
so too No. 1882. The Sanskrit College MS. agrees, but omits yatha svapne.
2 The word that means "regret " may also mean " wave."
42 THE OCEAN OF STORY
upon at every step by kings, with various presents in their
hands, returned to his own city Ujjayinl. And on beholding
there that might of his, that satisfied x freely every kind of
curiosity, what people were not astonished, what people did
not rejoice, what people did not make high festival ?
1 I follow Bohtlingk and Roth. Dr Kern would read sojjlkrita in the
sense of " prepared " ; he takes kautukam in the sense of nuptial ceremonies.
No. 1882 (the Taylor MS.) has mantu and No. 3003 has satyl. The Sanskrit
College MS. supports Brockhaus' text.
CHAPTER CXXIII
171. Story of King Vikramdditya
THEN, once on a time, in the course of conversation,
one of Vikramaditya's queens, called Kalingasena,
said to her rival queens : " What the king did for the
sake of Malayavati was not wonderful, for this King Visha-
masila has ever been famous on the earth for such like acts.
Was not I swooped down on by him and married by force,
after he had seen a carved likeness of me and Jbeen overcome
by love ? On this account the kdrpatika l Devasena told me
a story : that story I will proceed to tell you. Listen.
" I was very much vexed, and exclaimed : ' How can the
king be said to have married me lawfully ? ' Then the kdr-
patika said to me : 4 Do not be angry, Queen, for the king
married you in eager haste out of a violent passion for you.
Hear the whole story from the beginning.
171d. Kalingasena 's Marriage to King Vikramdditya
Once on a time, when I was serving your husband as a
kdrpatika, I saw a great boar far away in the wood. Its
mouth was formidable with tusks, its colour was black as a
tamdla tree, it looked like an incarnation of the black fortnight
devouring the digits of the moon. And I came, Queen, and
informed the king of it, describing to him as I have done to
you. And the king went out to hunt, attracted by his love
for the sport. And when he reached the wood, and was deal-
ing death among the tigers and deer, he saw in the distance
that boar of which I had informed him. And when he saw
that wonderful boar, he came to the conclusion that some
being had assumed that form with an object, and he ascended
his horse called Ratnakara, the progeny of Uchchhaihs'ravas.
1 See Vol. II, p. 178, I78n l ; Vol. IV, p. 168, 168^, and Vol. VI, p. 209,
209n 2 . n.m.p.
43
44 THE OCEAN OF STORY
For every day at noon, the sun waits a brief space in the
sky, and then his charioteer, the dawn, lets the horses loose,
that they may bathe and feed : and one day Uchchhaih-
sravas, having been unyoked from the chariot of the sun,
approached a mare of the king's, that he saw in the forest,
and begot that horse. 1
So the king mounted that swift horse, and quickly pursued
that boar, that fled to a very remote 2 part of the forest.
Then that boar escaped somewhere from his view, being
swifter even than that horse that had Uchchhaihsravas for a
sire. Then the king, not having caught him, and seeing that
I alone had followed him, while he had left the rest of his suite
far behind, asked me this question : " Do you know how
much ground we have traversed to get to this place ? "
When I heard that, Queen, I made the king this answer :
" My lord, we have come three hundred yojanas." Then the
king, being astonished, said : " Then how have you managed
to come so far on foot ? " When he asked me this question
I answered : " King, I have an ointment for the feet ; hear
the way in which I acquired it.
" Long ago, on account of the loss of my wife, I went forth
to make a pilgrimage to all the holy bathing-places, and in
the course of my journey I came one evening to a temple with
H D a garden. And I went in there to pass the night,
sena obtained and I saw inside a woman, and I remained there
the Magic hospitably welcomed by her. And during the
course of the night she elevated one lip to heaven,
resting the other on the earth, and with expanded jaws said
to me : 4 Have you seen before anywhere such a mouth as
this ? ' Then I fearlessly drew my dagger with a frown, and
said to her : * Have you seen such a man as this ? ' Then
she assumed a gentle appearance without any horrible dis-
tortion of shape, and said to me : ' I am a YakshI, Vandhya
by name, and I am pleased with your courage ; so now tell
me what I can do to gratify you.'
" When the Yakshini said this, I answered her : ' If you
are really pleased with me, then enable me to go round to all
1 Cf. Iliad, v, 265 et seq. ; and (still better) Mneid, vii, 280 et seq.
* Deviyasim is a misprint for daviyasim, as Dr Kern points out.
THE MAGIC OINTMENT 45
the holy waters without any suffering.' When the Yakshi
heard this, she gave me an ointment for my feet * ; by means
of it I travelled to all the holy bathing-places, and I have been
able to run behind you now so far as this place. And by its
aid I come to this wood here every day, and eat fruits, and
then return to Ujjayini and attend upon you."
When I had told that tale to the king, I saw by his pleased
face that he thought in his heart that I was a follower well
suited to him. I again said to him : " King, I will bring
you here some very sweet fruits, if you will be pleased to
eat them." The king said to me : " I will not eat ; I do
not require anything ; but do you eat something, as you are
exhausted." Then I got hold of a gourd and ate it, and no
sooner had I eaten it than it turned me into a/python.
But King Vishamasila, when he saw me suddenly turn
into a python, was astonished and despondent. So, being
there alone, he called to mind the Vetala Bhiitaketu, whom
he had long ago made his servant, by delivering him with a
look from a disease of the eyes. That Vetala came, as soon
as the king called him to mind, and bowing before him said :
" Why did you call me to mind, great king ? Give me your
orders." Then the king said : " Good sir, this my kdrpatika
has been suddenly turned into a python by eating a gourd ;
restore him to his former condition." But the Vetala said :
" King, I have not the power to do this. Powers are strictly
limited. Can water quench the flame of lightning ? " Then
the king said : " Then let us go to this village, my friend.
We may eventually hear of some remedy from the Bhillas
there."
When the king had come to this conclusion, he went to
that village with the Vetala. There the bandits surrounded
1 In European superstition we find the notion that witches can fly through
the air by anointing themselves with the fat of a toad, Veckenstedt, Wendische
Mdrchen, p. 288. In Bartsch, Sagen und Gebrauche aus Meklenburg, we read
(vol. ii, p. 19) that Margretha Detloses confesses that she smeared her feet
with some black stuff that Satan brought, and then said, Auf und darvan und
nergens an. Anneke Mettinges (ibid., p. 23) smeared herself with yellow fat ;
Anneke Swarten (ibid. p. 27) with black stuff from an unused pot. Cf. the
magic ointment in the Nights, " The Adventures of Bulukiya," vol. v, p. 308
et seq. n.m.p.
46 THE OCEAN OF STORY
him, seeing that he wore ornaments. But when they began
to rain arrows upon him, the Vetala, by the order of the king,
devoured five hundred of them. The rest fled and told their
chief what had occurred, and he, whose name was Ekakike-
s*arin, came there in wrath, with his host. But one of his
servants recognized the monarch, and the chief, hearing from
him who it was, came and clung to Vikramaditya's feet, and
announced himself. Then the king welcomed kindly the sub-
missive chief, and asked after his health, and said to him :
" My kdrpatika has become a python by eating the fruit of a
gourd in the forest ; so devise some plan for releasing him
from his transformation."
When that chief heard that speech of the king's, he said to
him : " King, let this follower of yours show him to my son
here." Then that son of his came with the Vetala, and made
me a man as before by means of a sternutatory made of the
extract of a plant. And then we went joyfully into the
presence of the king ; and when I bent at the feet of the king,
the king informed the delighted chief who I was.
Then the Bhilla chief, Ekakikesarin, after obtaining the
king's consent, conducted him and us to his palace. And we
beheld that dwelling of his, crowded with Savaras, having its
high walls covered with the tusks of elephants, adorned with
tiger-skins ; in which the women had for garments the tails
of peacocks, for necklaces strings of gunjd fruit, and for
perfume the ichor that flows from the forehead of elephants.
There the wife of the chief, having her garments perfumed
with musk, adorned with pearls and such like ornaments,
herself waited on the king.
Then the king, having bathed and taken a meal, observed
that the chief's sons were old, while he was a young man, and
put this question to him : " Chief, explain, I pray you, this
that puzzles me. How comes it that you are a young man,
whereas these children of yours are old ? "
When the king had said this to the Savara chief, he
answered him : " This, King, is a strange story. Listen, if
you feel any curiosity about it.
THE HEAVENLY FRUIT 47
171d (1). The Grateful Monkey l
I was long ago a Brahman named Chandrasvamin, and I
lived in the city of Mayapuri. One day I went by order of
my father to the forest to fetch wood. There a monkey stood
barring my way, but without hurting me, looking at me with
an eye of grief, pointing out to me another path. I said to
myself : " This monkey does not bite me, so I had better go
along the path which he points out, and see what his object
is." Thereupon I set out with him along that path, and the
monkey kept going along in front of me, and turning round to
look at me. And after he had gone some distance, he climbed
up a jambu tree, and I looked at the upper part of the tree
which was covered with a dense network of creepers and I
saw a female monkey there with her body fettered by a mass
of creepers twisted round her, and I understood that it was
on this account that the monkey had brought me there. Then
I climbed up the tree, and cut with my axe the creepers 2 that
had twisted round and entangled her, and set that female
monkey at liberty.
And when I got down from the tree, the male and female
monkey came down also and embraced my feet. And the
male monkey left that female clinging to my feet for a moment
and went and fetched a heavenly fruit, and gave it to me. I
took it and returned home after I had got my fuel, and there
I and my wife ate that splendid fruit together, and as soon as
we had eaten it, we ceased to be liable to old age and disease. 3
1 See Vol. V, pp. 157, 157ft 1 , 158n. The present story bears perhaps a
closer resemblance to that of Androclus, Aulus Gellius, Nodes Atticce, v, 14, the
Indian form of which may be found in Miss Stokes' tale of " The Man who
went to seek his Fate," Indian Fairy Tales, p. 63 et seq. Owing to the large
number of sub-tales introduced, a slightly different form of enumeration has
to be adopted. n.m.p.
2 Vati should, of course, be valti.
3 Cf. Oesterley's Baital Pachlsl, p. 14 ; and the note on p. 176. In
Elian's Varia Historia, iii, 19, there is a tree, the fruit of which makes an old
man become gradually younger and younger until he reaches the antenatal
state of non-existence. The passage is referred to by Rohde, Der Griechische
Roman, p. 207. Baring-Gould, in Appendix A to his Curious Myths of the Middle
Ages, gives a very curious passage from the Bragda Magus Saga, an Icelandic
version of the romance of Maugis. Here we have a man named Vidforull who
48 THE OCEAN OF STORY
Then there arose in that eountry of ours the scourge of
famine. And afflicted by that calamity the people of that
land fled in all directions. And I happened in course of time
to reach this country with my wife. And at that time there
was a kino of the Savaras named Kanchanadamshtra. I
entered his service with my sword. And as Kanchanadam-
shtra saw that I came to the front in several engagements, he
appointed me general. And as I had won the affections of
that master of mine by my exclusive devotion to him, when
he died, having no son, he bestowed on me his kingdom. And
twenty-seven hundred years have passed over my head, since
I have been in this place, and yet, owing to eating that fruit,
I do not suffer from old age.
171d. Kalingasend's Marriage to King Vikramaditya
When Ekakikesarin, the King of the Bhillas, had told in
these words his own history, he went on to ask a favour of
the astonished monarch, saying : " By the fruit given by the
monkey I gained a long life, and by that long life I have again
obtained a perfect fruit namely, the sight of your august self.
So I entreat, King, that the condescension towards me which
you have shown by coming to my house, may be developed
into gracious approval. I have, King, a daughter of match-
less beauty, born to me by a Kshatriya wife, and her name is
Madanasundari. That pearl of maidens ought not to fall to
the lot of anyone but your Highness. Therefore I bestow her
on you ; marry her with due ceremonies. And I, sovereign,
will follow you as your slave with twenty thousand archers."
When the Bhilla chief addressed this petition to the king,
he granted it. And in an auspicious hour he married the
daughter of that chief, who gave him a hundred camels laden
with pearls and musk. And after the king had remained
there seven days, he set out thence with Madanasundari and
the army of the Bhillas.
was in the habit of changing his skin and becoming young again. He changed
his skin once when he was 330 years old, a second time at the age of 215 and
a third time in the presence of Charlemagne. It is quite possible that the story
in the text is a form of the fable of the Wandering Jew.
u
a:
THE BOAR IS SLAIN 49
In the meanwhile, after the king had been carried away
by his horse, our army remained despondent in the forest,
where the hunting took place ; but the warder Bhadrayudha
said to them : " Away with despondency ! Even though our
king has been away for a long time, he is of divine power,
and no serious misfortune will happen to him. Do you not
remember how he went to Patala and married there the
daughter of a Naga, whose name was Surtipa, and came back
here alone ; and how the hero went to the world of the Gan-
dharvas, and returned here with Taravali, the daughter of the
king of the Gandharvas ? " With these words Bhadrayudha
consoled them all ; and they remained at the entrance of the
forest waiting for the king.
And while that Madanasundari was advancing leisurely
by an open path, accompanied by the Savara hosts, the king
entered that forest on horseback, with myself and the Vetala,
in order to get a sight of the boar he had before seen ; and
when he entered it, the boar rushed out in front of him, and
the moment the king saw it, he killed it with five arrows.
When it was slain, the Vetala rushed to it and tore its belly
open, and suddenly there issued from it a man of pleasing
appearance.
The king, astonished, asked him who he was, and then
there came there a wild elephant, resembling a moving moun-
tain. When the king saw that wild elephant charging down
on him, he smote it in a vital place and slew it with a single
arrow. The Vetala tore open its belly also, and there issued
from it a man of heavenly appearance, and a woman beautiful
in all her limbs. And when the king was about to question
the man who issued from the boar, he said to him : " Listen,
King, I am going to tell you my history.
" We two, King, are two sons of gods * ; this one's name
is Bhadra, and I am Subha. As we were roaming about we
observed the hermit Kanva engaged in meditation. We
assumed in sport the forms of an elephant and a boar, and
aving done so, we terrified the great sage in our reckless folly,
and he pronounced on us this curse : ' Become in this forest
an elephant and boar such as you are now ; but when you
1 I read devakumarau.
VOL. IX. D
50 THE OCEAN OF STORY
shall be killed by King Vikramaditya, you shall be released
from the curse.' So we became an elephant and a boar by
the curse of the hermit, and we have to-day been set free
by you. As for this woman, let her tell her own story.
But touch this boar on the neck and this elephant on
the back, and they will become for you celestial sword and
shield."
When he had said this he disappeared with his companion,
and the boar and elephant, touched by the hand of the king,
became for him a sword and a shield. Then the woman, being
questioned about her history, spoke as follows :
" I am the wife of a great merchant in Ujjayini named
Dhanadatta. One night, as I was sleeping on the top of a
palace, this elephant came and swallowed me and brought me
here ; however, this man was not inside the elephant, but when
its belly was torn open he came out of it with me."
When the woman said this in grief, the king said to her :
"Be of good courage ! I will take you to your husband's
house. Go and journey along in security with my harem."
When he had said this, he made the Vetala take her and hand
her over to the Queen Madanasundari, who was travelling by
a different path.
Then, the Vetala having returned, we suddenly saw there
in the wood two princesses, with a numerous and splendid
retinue. And the king sent me and summoned their chamber-
lains, and they, when asked whence the two maidens came,
told the following story :
171d (2). The Two Princesses
There is a dvipa named Kataha, the home of all felicities.
In it there is a king rightly named Gunasagara. 1 He had
born to him by his principal queen a daughter named
Gunavati, who by her beauty produced astonishment even
in the Creator who made her. And holy seers announced that
she should have for a husband the lord of the seven dvipas.
Whereupon her father, the king, deliberated with his coun-
sellors, and came to this conclusion : " King Vikramaditya
1 I.e. "sea of virtues."
THE GREAT FISH 51
is a suitable husband for my daughter ; so I will send her to
marry him."
Accordingly, the king made his daughter embark in a
ship on the sea, with her retinue and wealth, and sent her
off. But it so happened that when the ship came near
Suvarnadvipa it was swallowed, with the princess and the
people on board, by a large fish. But that monstrous fish was
carried by the current of the sea, as if by the course of Destiny,
and thrown up on a coast near that dvipa, and there stranded.
And the people of the neighbourhood, the moment they saw
it, ran with many weapons in their hands, and killed that
marvellous fish, and cut open its belly. 1 And then there
came out of it that great ship full of people. And when the
king of that dvlpa heard of it, he came there greatly wonder-
ing. And that king, whose name was Chandrasekhara, and
who was the brother-in-law of King Gunasagara, heard the
whole story from the people in the ship. Then the king,
finding that Gunavati was the daughter of his sister, took
her into his palace, and out of joy celebrated a feast. And
the next day that king put on board a ship in a lucky
moment his daughter ChandravatI, whom he had long in-
tended to give to King Vikramaditya, with that Gunavati,
and sent her off with much magnificence as a gift to that
sovereign.
These two princesses, having crossed the sea, by advancing
gradually, have at length arrived here ; and we are their
attendants. And when we reached this place, a very large
boar and a very large elephant rushed upon us. Then, King,
we uttered this cry : " These maidens have come to offer
themselves for wives to King Vikramaditya : so preserve
them for him, ye Guardians of the World, as is meet." When
the boar and the elephant heard this, they said to us with
articulate speech : " Be of good courage ! The mere mention
of that king's name ensures your safety. And you shall
see him arrive here in a moment." When the boar and the
1 See Vol. II, pp. 193, 193n l , 194n, and Vol. VI, p. 154, 154n 3 , and Rohde's
note on page 196 of Der Griechische Roman. This is probably the incident
depicted on the Bharhut Stupa. See General Cunningham's work, Plate
XXXIV, Medallion 2.
52 THE OCEAN OF STORY
elephant, who were, no doubt, some heavenly beings or others,
had said this, they went away.
171d. KalingasenoVs Marriage to King Vikramaditya
" This is our story," said the chamberlain, and then,
Queen, I said to them : " And this is the king you seek."
Then they fell at the king's feet, rejoicing, and made over
to him those two princesses Gunavati and Chandravati.
And the king gave orders to the Vetala and had those two
fair ones also taken to his queen, saying : " Let all three
travel with Madanasundarl."
The Vetala returned immediately, and then, Queen, the
king went with him and myself by an out-of-the-way path.
And as we were going along in the forest, the sun set ;
and just at that time we heard there the sound of a drum.
The king asked : " Whence comes this sound of a drum ? "
The Vetala answered him : " King, there is a temple here.
It is a marvel of heavenly skill, having been built by
Visvakarman; and this beating of the drum is to announce
the commencement of the evening spectacle."
When the Vetala had said this, he and the king and I went
there out of curiosity, and after we had tied up the horse we
entered. And we saw worshipped there a great linga of
tdrkshyaratna, 1 and in front of it a spectacle with blazing
lights. And there danced there for a long time three nymphs
of celestial beauty, in four kinds of measures, accompanied
with music and singing. And at the end of the spectacle
we beheld a wonder, for the dancing nymphs disappeared in
the figures carved on the pillars of the temple ; and in the
same way the singers and players went into the figures of
men painted on the walls. When the king saw this he was
astonished ; but the Vetala said to him : " Such is this
heavenly enchantment produced by Visvakarman, lasting for
ever, for this will always take place at both twilights."
1 A certain dark-coloured precious stone. Bohtlingk and Roth s.v.
Sir George Grierson tells me he thinks it must be the same as the Garuda-
manikya, which means " emerald." Both words have the same literal meaning
anyway. n.m.p.
THE STORY OF DHANADATTA 53
When he had said this, we wandered about in the temple,
and saw in one place a female figure, on a pillar, of extra-
ordinary beauty. When the king saw her, he was bewildered
by her beauty, and remained for a moment absent-minded and
motionless, so that he himself was like a figure cut on a pillar.
And he exclaimed : " If I do not see a living woman like this
figure, of what profit to me is my kingdom or my life ? "
When the Vetala heard this, he said : " Your wish is not hard
to gratify, for the King of Kalinga has a daughter named
Kalingasena, and a sculptor of Vardhamana seeing her, and
being desirous of representing her beauty, carved this figure in
imitation of her. 1 So return to Ujjayini, King, and ask that
King of Kalinga for his daughter, or carry her off by force."
This speech of the Vetala's the king laid up in his heart.
Then we spent that night there. And the next morning we
set out, and we saw two handsome men under an asoka tree,
and then they rose up and bowed before the king. Then the
king said to them : " Who are you, and why are you in the
forest ? " One of them answered : " Listen, King, I will tell
you the whole story.
171d (3). The Merchant Dhanadatta who lost his Wife
I am the son of a merchant in Ujjayini, and my name is
Dhanadatta. Once on a time I went to sleep on the top of
my palace. In the morning I woke up and looked about me,
and lo ! my wife was not in the palace, nor in the garden
attached to it, nor anywhere about it. I said to myself :
44 She has not lost her heart to another man ; of that I am
convinced by the fact that the garland which she gave me,
telling me that as long as she remained chaste it would cer-
tainly not fade, is still as fresh as ever. 2 So I cannot think
where she has gone whether she has been carried off by a
demon or some other evil being, or what has happened to
1 The Petersburg lexicographers explain it as a statue of sala wood. They
explain stambhotlarna too as wie aus einem Pf'osten geschnitten, wie eine Statue von
Holz. But could not the figures be cut in stone, as the Bharhut sculptures are ?
2 See Vol. I, pp. 156, l6'5-l68. The parallel to the story of the " Wright's
Chaste Wife " is strikingly close.
54 THE OCEAN OF STORY
her." With these thoughts in my mind I remained looking
for her, crying out, lamenting and weeping ; consumed by
the fire of separation from her ; taking no food. Then my
relations succeeded at last in consoling me to a certain extent,
and I took food, and I made my abode in a temple, and
remained there plunged in grief, feasting Brahmans.
Once when I was quite broken down, this Brahman came
to me there, and I refreshed him with a bath and food, and
after he had eaten, I asked him whence he came, and he
said : "I am from a village near Varanasi." My servants
told him my cause of woe, and he said : " Why have you,
like an unenterprising man, allowed your spirits to sink ?
The energetic man obtains even that which it is hard to
attain ; so rise up, my friend, and let us look for your wife.
I will help you."
I said : " How are we to look for her, when we do not even
know in what direction she has gone ? " When I said this,
he answered me kindly : " Do not say this. Did not Kesata
long ago recover his wife, when it seemed hopeless he should
ever be reunited with her ? Hear his story in proof of it.
171d (4). The Two Brahmans Kesata and Kandarpa
There lived in the city of Pataliputra a wealthy young
Brahman, the son of a Brahman ; his name was Kesata, and
he was in beauty like a second God of Love. He wished to
obtain a wife like himself, and so he went forth secretly *
from his parents' house, and wandered through various lands
on the pretext of visiting holy bathing-places. And in the
course of his wanderings he came once on a time to a bank of
the Narmada, and he saw a numerous procession of bride-
groom's friends coming that way. And a distinguished old
Brahman, belonging to that company, when he saw Kesata
in the distance, left his companions, and coming up to him
accosted him, and respectfully said to him in private : "I
have a certain favour to ask of you, and it is one which you
can easily do for me, but the benefit conferred on me will be
1 Dr Kern would read avidito. This is confirmed by the Sanskrit College
MS. and by MS. No. 1882 ; No. 3003 has avadito.
THE BARGAIN 55
a very great one ; so, if you will do it, I will proceed to say
what it is." When Kesata heard this, he said : " Noble sir,
if what you say is possible, I must certainly do it : let the
benefit be conferred on you."
When the Brahman heard that, he said : " Listen, my
good young man. I have a son, who is the prince of ugly, as
you are of good-looking, men. He has projecting teeth, a flat
nose, a black colour, squinting eyes, a big belly, crooked feet,
and ears like winnowing-baskets. Though he is such, I, out
of my love for him, described him as handsome, and asked
a Brahman, named Ratnadatta, to give him his daughter,
named Riipavati, and he has agreed to do it. The girl is as
beautiful as her name expresses, and to-day they are to be
married. For this reason we have come. But I know that,
when that purposed connection of mine sees my son, he will
refuse to give him his daughter, and this attempt will be fruit-
less. And while thinking how I could find some way out of
the difficulty, I have met you here, courteous sir ; so quickly
perform for me my desire, as you have pledged your word to
do. Come with us and marry that maiden, and hand her over
to my son to-day, for you are as good-looking as the bride."
When Kesata heard this, he said : " Agreed ! " And so
the old Brahman took Kesata with him, and they crossed the
Narmada in boats and landed on the opposite bank. And
so he reached the city, and rested outside it with his followers,
and at that time the sun also, the traveller of the sky, went to
his rest on the mountain of setting. Then the darkness began
to diffuse itself abroad, and Kesata, having gone to rinse his
mouth, saw a terrible Rakshasa rise up near the water. And
the Rakshasa said : " Where will you go from me, 1 Kesata ?
I am about to devour you." Thereupon Kesata said to the
Rakshasa : " Do not devour me now ; I will certainly come
back to you presently, when I have done the Brahman the
service I promised." When the Rakshasa heard this, he
made Kesata take an oath to this effect, 2 and then let him
1 Both the India Office MSS. and the Sanskrit College MS. have yasyasi for
pasyasi. The latter would mean : " Where will you drink ? "
2 This is another example of the " Promise to Return " motif. See Ocean,
Vol. VII, p. 203, 203n 1 . n.m.p.
56 THE OCEAN OF STORY
go ; and he returned to the company of the bridegroom's
friends.
Then the old Brahman brought Kesata adorned with the
ornaments of a bridegroom, and entered that city with all
the bridegroom's party. And then he made him enter the
house of Ratnadatta, in which an altar-platform was ready
prepared, and which was made to resound with the music of
various instruments. And Kesata married there with all due
ceremonies that fair-faced RupavatI, to whom her father gave
great wealth. And the women there rejoiced, seeing that the
bride and bridegroom were well matched. And not only
RupavatI, when she saw that such a bridegroom had arrived,
but her friends also, fell in love with him. But Kesata at that
time was overpowered with despondency and astonishment.
And at night RupavatI, seeing that her husband, as he lay
on the bed, was plunged in thought, and kept his head turned
away, pretended to be asleep. And in the dead of night
Kesata, thinking that she was asleep, went out to that Rak-
shasa to keep his promise. And that faithful wife RupavatI
also gently rose up unobserved and followed her husband, full
of curiosity. And when Kesata arrived where the Rakshasa
was, the latter said to him : " Bravo ! You have kept your
promise faithfully, Kesata : you are a man of noble character.
You sanctify your city of Pataliputra and your father Desata
by your virtue, so approach, that I may devour you." When
RupavatI heard that, she came up quickly and said : " Eat
me, for if my husband is eaten, what will become of me ? "
The Rakshasa said : " You can live on alms." She replied :
" Who, noble sir, will give alms to me who am a woman ? "
The Rakshasa said : "If anyone refuses to give you alms
when asked to do so, his head shall split in a hundred pieces." *
Then she said : " This being so, give me my husband by way
of alms." And as the Rakshasa would not give him, his head
at once split asunder, and he died. Then RupavatI returned
to her bridal chamber with her husband, who was exceedingly
astonished at her virtue, and at that moment the night came
to an end.
And the next morning the bridegroom's friends took food
1 Cf. Vol. V, pp. 95, 96. n.m.p.
KESATA IS SAVED 57
and set out from that city, and reached the bank of the Nar-
mada with the newly married pair. Then the old Brahman,
who was their leader, put the wife Rupavati, with her attend-
ants, on board one boat, and went on board a second himself,
and cunningly made Kesata embark on a third, having pre-
viously made an agreement with the boatmen ; but before he
went on board he took from him all the ornaments he had
lent him. Then the Brahman was ferried across with the wife
and the bridegroom's party, but Kesata was kept out in the
middle of the stream by the boatmen, and carried to a great
distance. Then those boatmen pushed the boat and Kesata
into a place where the current ran full and strong, and swam
ashore themselves, having been bribed by the old Brahman.
But Kesata was carried with the boat, by the river which
was lashed into waves by the wind, into the sea, and at last a
wave flung him up on the coast. There he recovered strength
and spirits, as he was not doomed to die just yet ; and he said
to himself : " Well, that Brahman has made me a fine recom-
pense ! But was not the fact that he married his son by
means of a substitute in itself sufficient proof that he was a
fool and a scoundrel ? "
While he remained there, buried in such thoughts, the
night came on him, when the companies of air-flying witches
begin to roam about. He remained sleepless through it, and
in the fourth watch he heard a noise in the sky, and saw a
handsome ' man fall from heaven in front of him. Kesata
was terrified at first, but after some time he saw that he had
nothing uncanny about him, so he said to him : " Who are
you, sir ? " Then the man said : " First tell me who you
are, and then I will tell you who I am." Hearing that,
Kesata told him his history. Then the man said : " My
friend, you are exactly in the same predicament as myself,
so I will now tell you my history. Listen.
"There is on the bank of the River Vena a city named
Ratnapura; I am a Brahman householder in that city, the
son of a rich man, and my name is Kandarpa. One evening
I went down to the River Vena to draw water, and I slipped
and fell into it, and was carried away by the current. The
1 I insert subhayam before khdd, from the Sanskrit College MS.
58 THE OCEAN OF STORY
current carried me a long way during that night, and when
the morning came, as I was not doomed to die yet, it brought
me to the foot of a tree that grew on the bank. I climbed
Kandarpa U P ^ ne ^ an ^ by the ne lp f the tree, and when I
relates his had recovered breath I saw in front of me a
Adventures great empty temple dedicated to the Mothers. I
entered it, and when I saw before me the Mothers flashing,
as it were, with brightness and power, my fear was allayed,
and I bowed before them, and praised them, and addressed
this prayer to them : ' Venerable ones, deliver me, a miserable
man ; for I have to-day come here as a suppliant for your
protection.' When I had uttered this prayer, being exhausted
with my struggles in the current of the river, I rested, my
friend, till my fatigue gradually disappeared, and the day dis-
appeared also. And then there appeared the horrible female
ascetic called Night, furnished with many stars by way of a
bone necklace, white with moonlight instead of ashes, and
carrying the moon for a gleaming skull.
" And then, I remember, a band of witches came out from
the company of the Mothers, and they said to one another :
4 To-night we must go to the general assembly of the witches
in Chakrapura, 1 and how can this Brahman be kept safe in
this place which is full of wild beasts ? So let us take him
to some place where he will be happy ; and afterwards we
will bring him back again : he has fled to us for protection.'
When they had said this, they adorned me, and, carrying me
through the air, placed me in the house of a rich Brahman
in a certain city, and went away.
" And when I looked about me there, lo ! the altar was
prepared for a marriage, and the auspicious hour had
arrived, but the procession of bridegroom's friends was
nowhere to be seen. And all the people, seeing me in front
of the door arrayed in bridegroom's garments of heavenly
splendour, said : * Here is the bridegroom at any rate arrived.'
Then the Brahman of the house took me to the altar, and
led his daughter there adorned, and gave her to me with the
usual ceremonies. And the women said to one another :
1 Both the India Office MSS. read Vakrapura. The Sanskrit College MS.
supports Brockhaus' text.
THE CITY OF BHlMAPURA 59
1 Fortunate is it that the beauty of Sumanas has borne fruit
by winning her a bridegroom like herself ! ' Then, having
married Sumanas, I slept with her in the palace, gratified by
having every want supplied in the most magnificent style.
" Then those witches came back from their assembly in
this last watch of the night, and by their supernatural power
carried me off, and flew up into the air with me. And while
they were flying through the air they had a fight with another
set of witches, who came wishing to carry me off, and they
let me go, and I fell down here. And I do not know the city
where I married that Sumanas ; and I cannot tell what will
become of her now. This succession of misfortunes, which
Destiny has brought upon me, has now ended in happiness by
my meeting with you."
When Kandarpa had given this account of his adventures,
Kesata said to him : " Do not be afraid, my friend : the
witches will have no power over you henceforth, since I
possess a certain irresistible charm, which will keep them at
a distance. Now let us roam about together ; Destiny will
bestow on us good fortune." And while they were engaged
in this conversation the night came to an end.
In the morning Kesata and Kandarpa set out from that
place together, and, crossing the sea, reached in due course
a city named Bhimapura, near the river called Ratnanadi.
There they heard a great noise on the bank of that river, and
when they went to the place whence it came, they saw a fish
that filled the channel of the stream from bank to bank.
It had been thrown up by the tide of the sea, and had got
fast in the river owing to the vastness of its bulk, and men
with various weapons in their hands were cutting it up to
procure flesh. And while they were cutting it open there
came out of its belly a woman, and being beheld by the
people with astonishment, she came terrified to the bank.
Then Kandarpa looked at her, and said exultingly to
Kesata : " My friend, here is that very Sumanas, whom I
married ! But I do not know how she came to be living in
the belly of a fish. So let us remain here in silence, until
the whole matter is cleared up." Kesata consented, and
they remained there. And the people said to Sumanas :
60 THE OCEAN OF STORY
" Who are you, and what is the meaning of this ? " Then
she said very reluctantly :
" I am the daughter of a crest- jewel of Brahmans, named
Jayadatta, who lived in the city of Ratnakara. My name is
Sumanas, and one night I was married to a certain handsome
young Brahman, who was a suitable match for me. That
very night my husband went away somewhere, while I was
asleep ; and though my father made diligent search for him,
he could not find him anywhere. Then I threw myself into
the river to cool the fire of grief at separation from him, and
I was swallowed by this fish ; and now Destiny has brought
me here."
While she was saying this a Brahman named Yajnasvamin
rushed out of the crowd and embraced her, and said this to
her : " Come, come with me, niece ! You are the daughter of
my sister ; for I am Yajnasvamin, your mother's own brother.
When Sumanas heard that, she uncovered her face and looked
at him, and recognising her uncle, she embraced his feet,
weeping. But after a moment she ceased weeping, and said
to him : " Do you give me fuel, for, as I am separated from
my husband, I have no other refuge but the fire."
Her uncle did all he could to dissuade her, but she would
not abandon her intention ; and then Kandarpa, having thus
seen her real feelings tested, came up to her. When the
wise Sumanas saw him near her she recognised him, and fell
weeping at his feet. And when the discreet woman was
questioned by the people, and by that uncle of hers, she
answered : " He is my husband." Then all were delighted.
And Yajnasvamin took her husband Kandarpa to his house,
together with Kesata. There they told their adventures, and
Yajnasvamin and his family lovingly waited on them with
many hospitable attentions.
After some days had passed, Kesata said to Kandarpa :
" You have gained all you want by recovering your longed-
for wife ; so now go with her to Ratnapura, your own city.
But as I have not attained the object of my desire, I will not
return to my own country. I, my friend, will make a pilgrim-
age to all the holy bathing-places and so destroy my body."
When Yajnasvamin, in Bhimapura, heard this, he said to
THE TRICK 61
Kesata : " Why do you utter this despondent speech ? As long
as people are alive there is nothing they cannot get. In
proof of this hear the story of Kusumayudha, which I am
about to tell you.
171d (5). Kusumayudha and Kamalalochana
There was in a town named Chandrapura a Brahman
named Devasvamin : he had a very beautiful daughter
named Kamalalochana ; and he had a young Brahman
pupil named Kusumayudha, and that pupil and his daughter
loved one another well.
One day her father made up his mind to give her to
another suitor, and at once that maiden sent by her confidante
the following message to Kusumayudha : " Though I have
long ago fixed my heart on you for a husband, my father has
promised to give me to another, so devise a scheme for carry-
ing me off hence." So Kusumayudha made an arrangement
to carry her off, and he placed outside her house at night a
servant with a mule for that purpose. So she quietly went
out and mounted the mule, but that servant did not take her
to his master ; he took her somewhere else, to make her his
own.
And during the night he took Kamalalochana a long dis-
tance, and they reached a certain city by the morning, when
that chaste woman said to the servant : " Where is my
husband, your master ? Why do you not take me to him ? "
When the cunning rogue heard this, he said to her who was
alone in a foreign country : "I am going to marry you my-
self : never mind about him ; how can you get to him now ? "
When the discreet woman heard this, she said : " Indeed I
love you very much." * Then the rascal left her in the garden
of the city, and went to the market to buy the things required
for a wedding. In the meanwhile that maiden fled, with
the mule, and entered the house of a certain old man who
made garlands. She told him her history, and he made her
1 No. 1882 and the Sanskrit College MS. give tarhi for tvayt hi and priyatp.
for prtyah. No. 3003 agrees with the above MSS. in the first point and in the
second with Brockhaus.
62 THE OCEAN OF STORY
welcome ; so she remained there. And the wicked servant, not
finding her in the garden, went away from it disappointed,
and returned to his master Kusumayudha. And when his
master questioned him, he said : " The fact is, you are an
upright man yourself, and you do not understand the ways of
deceitful women. No sooner did she come out and was seen,
than I was seized there by those other men, and the mule was
taken away from me. By good luck I managed to escape,
and have come here." When Kusumayudha heard this, he
remained silent and plunged in thought.
One day his father sent him to be married, and as he
was going along he reached the city where Kamalalochana
was. There he made the bridegroom's followers encamp in a
neighbouring garden, and while he was roaming about alone,
Kamalalochana saw him, and told the garland-maker in
whose house she was living. He went and told her intended
husband what had taken place, and brought him to her. Then
the garland-maker collected the necessary things, and the
long-desired marriage between the youth and the maiden was
immediately celebrated. Then Kusumayudha punished that
wicked servant, and married in addition that second maiden,
who was the cause of his finding Kamalalochana, and in
order to marry whom he had started from home. And he
returned rejoicing to his own country with those two wives.
171d (4). The Two Brdhmans Kesata and Kandarpa
" Thus the fortunate are reunited in the most unexpected
manner ; and so you may be certain, Kesata, of regaining your
beloved soon in the same way." When Yajnasvamin had
said this, Kandarpa, Sumanas and Kesata remained for some
days in his house, and then set out for their own country.
But on the way they reached a great forest, and they were
separated from one another in the confusion produced by a
charge of wild elephants. Of the party Kesata went on alone,
and grieved, and in course of time reached the city of Kasi
and found his friend Kandarpa there. And he went with him
to his own city Pataliputra, and he remained there some time
welcomed by his father. And there he told his parents all his
SUMANAS IS LOST 63
adventures, beginning with his marrying Rupavati, and
ending with the story of Kandarpa.
In the meanwhile Sumanas fled, terrified at the elephants,
and entered a thicket, and while she was there the sun set for
her. And when night came on she cried out in her woe :
" Alas, my husband ! Alas, my father ! Alas, my mother ! "
and resolved to fling herself into a forest fire. And in the
meanwhile that company of witches, that were so full of pity
for Kandarpa, having conquered the other witches, reached
their own temple. There they remembered Kandarpa, and
finding out by their supernatural knowledge that his wife
had lost her way in a wood, they deliberated as follows :
" Kandarpa, being a resolute man, will unaided obtain his
desire ; but his wife, being a young girl, and having lost her
way in the forest, will assuredly die. So let us take her
and put her down in Ratnapura, in order that she may live
there in the house of Kandarpa's father with his other wife."
When the witches had come to this conclusion, they went to
that forest and comforted Sumanas there, and took her and
left her in Ratnapura.
When the night had passed, Sumanas, wandering about
in that city, heard the following cry in the mouths of the
people, who were running hither and thither : " Lo ! the
virtuous Anangavati, wife of the Brahman Kandarpa, who,
after her husband had gone somewhere or other, lived a long
time in hope of reunion with him, not having recovered him,
has now gone out in despair to enter the fire, followed by her
weeping father-in-law and mother-in-law." When Sumanas
heard that, she went quickly to the place where the pyre had
been made, and going to Anangavati, said to her, in order to
dissuade her : " Noble lady, do not act rashly, for that
husband of yours is alive." Having said this, she told the
whole story from the beginning. And she showed the
, jewelled ring that Kandarpa gave her. Then all welcomed
her, perceiving that her account was true. Then Kandarpa's
father honoured that bride Sumanas, and gladly lodged her
in his house with the delighted Anangavati.
Then Kandarpa left Pataliputra x without telling Kesata,
1 I read Pataliputrakat.
64 THE OCEAN OF STORY
as he knew he would not like it, in order to roam about in
search of Sumanas. And after he had gone, Kesata, feeling
unhappy without Riipavatl, left his house without his parents'
knowledge, and went to roam about hither and thither. And
Kandarpa, in the course of his wanderings, happened to visit
that very city where Kesata married Riipavatl. And hear-
ing a great noise of people, he asked what it meant, and a
certain man said to him : " Here is Riipavatl preparing to
die, as she cannot find her husband Kesata; the tumult is
on that account. Listen to the story connected with her."
Then that man related the strange story of Rupavati's mar-
riage with Kesata and of her adventure with the Rakshasa,
and then continued as follows :
" Then that old Brahman, having tricked Kesata, went
on his way, taking with him Riipavatl for his son ; but no-
body knew where Kesata had gone after marrying her. And
Riipavatl, not seeing Kesata on the journey, said : ' Why do
I not see my husband here, though all the rest of the party are
travelling along with me ? ' When the old Brahman heard
that, he showed her that son of his, and said to her : ' My
daughter, this son of mine is your husband : behold him ! '
Then Riipavatl said in a rage to the old man there : 4 1 will
not have this ugly fellow for a husband ! I will certainly die
if I cannot get that husband who married me yesterday.'
" Saying this, she at once stopped eating and drinking ;
and the old man, through fear of the king, had her taken back
to her father's house. There she told the trick that the old
Brahman had played her, and her father, in great grief, said
to her : How are we to discover, my daughter, who the man
that married you is ? ' Then Riipavatl said : 4 My husband's
name is Kesata, and he is the son of a Brahman named
Desata in Pataliputra ; for so much I heard from the mouth
of a Rakshasa.' When she had said this, she told her father
the whole story of her husband and the Rakshasa. Then her
father went and saw the Rakshasa lying dead, and so he
believed his daughter's story, and was pleased with the virtue
of that couple.
" He consoled his daughter with hopes of reunion with her
husband, and sent his son to Kesata's father in Pataliputra
THE TIMELY ARRIVAL 65
to search for him. And after some time he came back and
said : 4 We saw the householder Desata in Pataliputra. But
when we asked him where his son Kesata was, he answered
us with tears : " My son Kesata is not here. He did return
here, and a friend of his named Kandarpa came with him ;
but he went away from here without telling me, pining for
Rupavati." When we heard this speech of his, we came back
here in due course.'
" When those sent to search had brought back this report,
Rupavati said to her father : ' I shall never recover my
husband, so I will enter the fire ; how long, father, can I live
here without my husband ? ' She went on saying this, and
as her father has not been able to dissuade her, she has come
out to-day to perish in the fire. And two maidens, friends
of hers, have come out to die in the same way ; one is called
Sringaravati, and the other Anuragavati. For long ago, at
the marriage of Rupavati, they saw Kesata and made up their
minds that they would have him for a husband, as their hearts
were captivated by his beauty. This is the meaning of the
noise which the people here are making."
When Kandarpa heard this from that man, he went to the
pyre which had been heaped up by those ladies. He made a
sign to the people from a distance to cease their tumult, and,
going up quickly, he said to Rupavati, who was worshipping
the fire : " Noble lady, desist from this rashness. That
husband of yours, Kesata, is alive ; he is my friend : know
that I am Kandarpa." When he had said this, he told her
all Kesata's adventures, beginning with the circumstance of
the old Brahman's treacherously making him embark on the
boat. Then Rupavati believed him, as his story tallied so
completely with what she knew, and she joyfully entered her
father's house with those two friends. And her father kindly
welcomed Kandarpa and took good care of him. And so he
remained there, to please him.
In the meanwhile it happened that, as Kesata was
roaming about, he reached Ratnapura, and found there the
house of Kandarpa, in which the two wives were. And as
he was wandering about near the house, Sumanas, the wife
of Kandarpa, saw him from the top of her house, and said,
VOL. IX. E
66 THE OCEAN OF STORY
delighted, to her father-in-law and mother-in-law, and the
other people in the house : " Here, now, is Kesata, my
husband's friend, arrived ; we may hear news of my husband
from him. Quickly invite him in." Then they went and,
on some pretext or other, brought in Kesata as she advised,
and when he saw Sumanas come towards him, he was de-
lighted. And after he had rested she questioned him, and
he immediately told her his own and Kandarpa's adventures,
after the scare produced by the wild elephants.
He remained there some days, hospitably entertained,
and then a messenger came from Kandarpa with a letter.
The messenger said : " Kandarpa and Riipavati are in the
town where Kandarpa's friend Kesata married Riipavati " ;
and the contents of the letter were to the same effect. And
Kesata, with tears, communicated the tidings to the father of
Kandarpa.
And the next day Kandarpa's father sent, in high glee,
a messenger to bring his son, and dismissed Kesata, that
he might join his beloved. And Kesata went with that
messenger, who brought the letter, to that country where
Riipavati was living in her father's house. There, after a
long absence, he greeted and refreshed the delighted Riipa-
vati, as the cloud does the chdtaki. He met Kandarpa once
more, and he married, at the instance of Riipavati, her two
before-mentioned friends, Anuragavati and Sringaravati.
And then Kesata went with Riipavati and them to his
own land, after taking leave of Kandarpa. And Kandarpa
returned to Ratnapura with the messenger, and was once
more united to Sumanas and Anangavati and his relations.
So Kandarpa regained his beloved Sumanas, and Kesata his
beloved Riipavati, and they lived enjoying the good things
of this life, each in his own country.
171 d (3). The Merchant Dhanadatta who lost his Wife
" Thus men of firm resolution, though separated by
adverse destiny, are reunited with their dear ones, despising
even terrible sufferings, and taking no account of their
interminable duration. So rise up quickly, my friend ; let
THE REWARD OF MERIT 67
us go. You also will find your wife, if you search for her.
Who knows the way of Destiny ? I myself regained my
wife alive after she had died."
171d. Kalingasena's Marriage to King Vikramdditya
" Telling me this tale, my friend encouraged me ; and
himself accompanied me. And so roaming about with him,
I reached this land, and here I saw a mighty elephant and
a wild boar. And (wonderful to say !) I saw that elephant
bring my helpless wife out of his mouth and swallow her
again. And I followed that elephant, which appeared for a
moment and then disappeared for a long time; and in my
search for it I have now, thanks to my merits, beheld your
Majesty here."
When the young merchant had said this, Vikramaditya
sent for his wife, whom he had rescued by killing the elephant,
and handed her over to him. And then the couple, delighted
at their marvellous reunion, recounted their adventures to
one another, and their mouths were loud in praise of the
glorious King Vishamasila.
CHAPTER CXXIV
171d. Kalingasena' s Marriage to King Vikramdditya
THEN King Vikramaditya put this question to the
friend of the young merchant, who came with him :
" You said that you recovered your wife alive after
she was dead : how could that be ? Tell us, good sir, the
whole story at length." When the king said this to the friend
of the young merchant, the latter answered : " Listen, King,
if you have any curiosity about it, I proceed to tell the story.
171d (6). The Brahman who recovered his Wife alive
after her Death
I am a young Brahman of the name of Chandrasvamin,
living on that magnificent grant to Brahmans called Brahma-
sthala, and I have a beautiful wife in my house. One day
I had gone to the village for some object, by my father's
orders, and a kdpdlika, who had come to beg, cast eyes on
that wife of mine. She caught a fever from the moment he
looked at her, and in the evening she died. Then my relations
took her and put her on the pyre during the night. And
when the pyre was in full blaze I returned there from the
village ; and I heard what had happened from my family,
who wept before me.
Then I went near the pyre, and the kdpdlika came there,
with the magic staff dancing x on his shoulder and the boom-
ing drum in his hand. He quenched the flame of the pyre,
King, by throwing ashes on it, 2 and then my wife rose up
1 The khatvanga, a club shaped like the foot of a bedstead i.e. a staff with
a skull at the top considered as the weapon of Siva, and carried by ascetics
and Yogis. For karah the MSS. give ravah. This would mean that the ascetic
was beating his drum. The word in No. 1882 might be khah, but is no doubt
meant for ravah.
2 Cf. Vol. VI, p. 1 80, and Canney, " Ashes," Hastings' Ency. Rel. Eth., vol. ii,
p. 112 el seq. n.m.p.
68
THE MAGIC STAFF 69
from the midst of it uninjured. The kdpdlika took with
him my wife, who followed him, drawn by his magic power,
and ran off quickly ; and I followed him with my bow and
arrows.
And when he reached a cave on the bank of the Ganges he
put the magic staff down on the ground, and said exultingly
to two maidens who were in it : " She, without whom I
could not marry you, though I had obtained you, has come
into my possession ; and so my vow has been successfully
accomplished." * Saying this, he showed them my wife, and
at that moment I flung his magic staff into the Ganges. And
when he had lost his magic power by the loss of the staff, I
reproached him, exclaiming : " Kdpdlika, as you wish to rob
me of my wife, you shall live no longer." Then the scoundrel,
not seeing his magic staff, tried to run away ; but I drew my
bow and killed him with a poisoned arrow. Thus do heretics,
who feign the vows of Siva only for the pleasure of accom-
plishing nefarious ends, fall, though their sin has already
sunk them deep enough.
Then I took my wife, and those other two maidens, and
I returned home, exciting the astonishment of my relations.
Then I asked those two maidens to tell me their history, and
they gave me this answer : " We are the daughters respec-
tively of a king and a chief merchant in Benares, and the
kdpdlika carried us off by the same magic process by which
he carried off your wife ; and thanks to you we have been
delivered from the villain without suffering insult." This
was their tale. And the next day I took them to Benares and
handed them over to their relations, after telling what had
befallen them. 2
And as I was returning thence I saw this young merchant,
who had lost his wife, and I came here with him. Moreover,
I anointed my body with an ointment that I found in the cave
1 I separate pratijna from siddhim.
2 It is possible that this may be the original of the fourth story in the
tenth day of the Decameron. Personally I can see no resemblance whatsoever.
Boccaccio's tale of Carisendi and Catalina is merely intended as an example of
great liberality on the part of a lover whose passion was not returned. The
lady in question was buried as dead, but her lover, on giving her a last kiss in
her tomb, finds her heart feebly beating, and rescues her. n.m.p.
70 THE OCEAN OF STORY
of the kdpdlika ; and, observe, perfume still exhales from it,
even though it has been washed.
171d. Kalingasena' s Marriage to King Vikramaditya
"In this sense did I recover my wife arisen from the
dead."
When the Brahman had told this story, the king honoured
him and the young merchant, and sent them on their way.
And then that King Vikramaditya, taking with him Guna-
vati, Chandravati and Madanasundari, and having met his
own forces, returned to the city of Ujjayini, and there he
married Gunavati and Chandravati.
Then the king called to mind the figure carved on a pillar
that he had seen in the temple built by Visvakarman, and he
gave this order to the warder : " Let an ambassador be sent
to Kalingasena to demand from him that maiden whose
likeness I saw carved on the pillar." When the warder re-
ceived this command from the king, he brought before him
an ambassador named Suvigraha, and sent him off with a
message.
So the ambassador went to the country of Kalinga, and
when he had seen the King Kalingasena, he delivered to him
the message with which he had been entrusted, which was as
follows : " King, the glorious sovereign Vikramaditya sends
you this command : 4 You know that every jewel on the
earth comes to me as my due ; and you have a pearl of a
daughter, so hand her over to me, and then by my favour
you shall enjoy in your own realm an unopposed sway.' "
When the King of Kalinga heard this, he was very angry,
and he said : " Who is this King Vikramaditya ? Does he
presume to give me orders and ask for my daughter as a
tribute ? Blinded with pride he shall be cast down." When
the ambassador heard this from Kalingasena, he said to him :
" How can you, being a servant, dare to set yourself up
against your master ? You do not know your place. What,
madman ! do you wish to be shrivelled like a moth in the
fire of his wrath ? "
When the ambassador had said this, he returned and com-
THE EMPLOYMENT OF STRATAGEM 71
municated to King Vikramaditya that speech of Kalingasena's.
Then King Vishamasila, being angry, marched out with
his forces to attack the King of Kalinga, and the Vetala
Bhutaketu went with him. As he marched along, the
quarters, re-echoing the roar of his army, seemed to say to
the King of Kalinga, " Surrender the maiden quickly " ; and
so he reached that country. When King Vikramaditya saw
the King of Kalinga ready for battle, he surrounded him with
his forces. But then he thought in his mind : "I shall never
be happy without this king's daughter ; and yet how can I
kill my own father-in-law ? Suppose I have recourse to some
stratagem."
When the king had gone through these reflections, he
went with the Vetala, and by his supernatural' power entered
the bedchamber of the King of Kalinga at night, when he
was asleep, without being seen. Then the Vetala woke up
the king, and, when he was terrified, said to him, laughing :
' What ! Do you dare to sleep when you are at war with
King Vikramaditya ? " Then the King of Kalinga rose up,
and seeing the monarch, who had thus shown his daring,
standing with a terrible Vetala at his side, and recognising
him, bowed trembling at his feet, and said : " King, I now
acknowledge your supremacy ; tell me what I am to do."
And the king answered him : "If you wish to have me as
your overlord, give me your daughter Kalingasena." Then
the King of Kalinga agreed, and promised to give him his
daughter. And so the monarch returned successful to his camp.
And the next day, Queen, your father, the King of Kalinga,
bestowed you on King Vishamasila with appropriate cere-
monies, and a splendid marriage gift. Thus, Queen, you were
lawfully married by the king out of his deep love for you, and
at the risk of his own life, and not out of any desire to triumph
over an enemy.
171. Story of King Vikramaditya
" When I heard this story, my friends, from the mouth of
the kdrpatika Devasena, I dismissed my anger, which was
caused by the contempt with which I supposed myself to
72 THE OCEAN OF STORY
have been treated. So, you see, this king was induced to
marry me by seeing a likeness of me carved on a pillar, and
to marry Malaya vati by seeing a painted portrait of her."
In these words Kalingasena, the beloved wife of King Vikra-
maditya, described her husband's might, and delighted his
other wives. Then Vikramaditya, accompanied by all of them,
and by Malayavati, remained delighting in his empire.
Then one day a Rajput named Krishnasakti, who had
been oppressed by the members of his clan, came there from
the Deccan. He went to the palace gate surrounded by five
hundred Rajputs, and took on himself the vow of kdrpatika
to the king. And though the king tried to dissuade him, he
made this declaration : "I will serve King Vikramaditya for
twelve years." And he remained at the gate of the palace,
with his followers, determined to carry out his vow ; and while
he was thus engaged, eleven years passed over his head.
And when the twelfth year came, his wife, who was in
another land, grieved at her long separation from him, sent
him a letter ; and he happened to be reading this Arya verse,
which she had written in the letter, at night, by the light of a
lamp, when the king, who had gone out in search of adven-
tures, was listening, concealed: "Hot, long and tremulous,
do these sighs issue forth from me, during thy absence,
my lord, but not the breath of life, hard-hearted woman
that I am."
When the king had heard this read over and over again
by the kdrpatika, he went to his palace and said to himself :
" This kdrpatika, whose wife is in such despondency, has long
endured affliction, and if his objects are not gained he will,
when this twelfth year is at an end, yield his breath. So I
must not let him wait any longer." After going through
these reflections, the king at once sent a female slave, and
summoned that kdrpatika. And after he had caused a grant
to be written, he gave him this order : " My good fellow, go
towards the northern quarter, through Omkarapitha ; there
live on the proceeds of a village of the name of Khandavataka,
which I give you by this grant ; you will find it by asking
your way as you go along."
When the kino- had said this, he gave the grant into his
THE DESERTED CITY 73
hands, and the kdrpatika went off by night without telling
his followers. He was dissatisfied, saying to himself : " How
shall I be helped to conquer my enemies by a single village
that will rather disgrace me ? Nevertheless, my sovereign's
orders must be obeyed." So he slowly went on, and having
passed Omkarapitha, he saw in a distant forest many maidens
playing, and then he asked them this question : " Do you
know where Khandavataka is ? " When they heard that,
they answered : " We do not know ; go on farther. Our
father lives only ten yojanas from here; ask him. He may
perhaps know of that village."
When the maidens had said this to him, the kdrpatika
went on, and beheld their father, a Rakshasa of terrible
appearance. He said to him : " Whereabouts here is Khan-
davataka ? Tell me, my good fellow." And the Rakshasa,
quite taken aback by his courage, said to him : " What have
you got to do there ? The city has been long deserted ; but
if you must go, listen. This road in front of you divides
into two : take the one on the left hand, and go on until you
reach the main entrance of Khandavataka, the lofty rampart
on each side of which make it attract the eye."
When the Rakshasa had told him this, he went on, and
reached that main street, and entered that city, which, though
of heavenly beauty, was deserted and awe-inspiring. And in
it he entered the palace, which was surrounded with seven
zones, and ascended the upper storey of it, which was made
of jewels and gold. There he saw a gem-bestudded throne,
and he sat down on it. Thereupon a Rakshasa came with a
wand in his hand and said to him : " Mortal, why have you
sat down here on the king's throne ? " When the resolute
kdrpatika Krishnasakti heard this, he said : "I am lord
here; and you are tribute-paying householders whom King
Vikramaditya has made over to me by his grant."
When the Rakshasa heard that, he looked at the grant,
and, bowing before him, said : " You are king here, and I
am your warder ; for the decrees of King Vikramaditya are
binding everywhere." When the Rakshasa had said this, he
summoned all the subjects, and the ministers and the king's
retinue presented themselves there ; and that city was filled
74 THE OCEAN OF STORY
with an army of four kinds of troops. And everyone paid
his respects to the kdrpatika ; and he was delighted, and
performed his bathing and his other ceremonies with royal
luxury.
Then, having become a king, he said to himself in amaze-
ment : " Astonishing, truly, is the power of King Vikrama-
ditya ; and strangely unexampled is the depth of his dignified
reserve, in that he bestows a kingdom like this and calls it a
village ! " Full of amazement at this, he remained there,
ruling as a king ; and Vikramaditya supported his followers
in Ujjayini.
And after some days this kdrpatika, become a king, went
eagerly to pay his respects to King Vikramaditya, shaking
the earth with his army. And when he arrived, and threw
himself at the feet of Vikramaditya, that king said to him :
" Go and put a stop to the sighs of your wife who sent you
the letter." When the king dispatched him with these words,
Krishnasakti, full of wonder, went with his friends to his
own land. There he drove out his kinsmen, and delighted
his wife, who had been long pining for him ; and having
gained more even than he had ever wished for, enjoyed the
most glorious royal fortune.
So wonderful were the deeds of King Vikramaditya.
Now one day he saw a Brahman with every hair on
his head and body standing on end ; and he said to him :
" What has reduced you, Brahman, to this state ? " Then
the Brahman told him his story in the following words :
171 e. The Permanently Horripilant Brahman
There lived in Pataliputra a Brahman of the name of
Agnisvamin, a great maintainer of the sacrificial fire ; and
I am his son, Devasvamin by name. And I married the
daughter of a Brahman who lived in a distant land, and be-
cause she was a child I left her in her father's house. One
day I mounted a mare and went with one servant to my
father-in-law's house to fetch her. There my father-in-law
welcomed me ; and I set out from his house with my wife,
who was mounted on the mare, and had one maid with her.
THE CANNIBAL WIFE! 75
And when we had got half way, my wife got off the mare
and went to the bank of the river, pretending that she wanted
to drink water. And as she remained a long time without
coming back, I sent the servant, who was with me, to the
bank of the river to look for her. And as he also remained a
long time without coming back, I went there myself, leaving
the maid to take care of the mare. And when I went and
looked, I found that my wife's mouth was stained with blood,
and that she had devoured my servant, and left nothing of
him but the bones. 1 In my terror I left her and went back
to find the mare, and lo ! her maid had in the same way
eaten that. Then I fled from the place, and the fright I got
on that occasion still remains in me, so that even now I cannot
prevent the hair on my head and body from standing on end. 2
171. Story of King Vikramdditya
" So you, King, are my only hope." When the Brahman
said this, Vikramaditya by his sovereign fiat relieved him
of all fear. Then the king said : " Out on it ! One cannot
repose any confidence in women, for they are full of daring
wickedness." When the king said this, a minister remarked :
4 Yes, King, women are fully as wicked as you say. By the
by, have you not heard what happened to the Brahman
Agnisarman here ?
171f. The Brahman Agnisarman and his Wicked Wife*
There lives in this very city a Brahman named Agni-
sarman, the son of Somasarman, whom his parents loved as
their life, but who was a fool and ignorant of every branch
of knowledge. He married the daughter of a Brahman in
the city of Vardhamana ; but her father, who was rich, would
1 See Vol. II, p. 202, 202n 1 . To the references given there I would add
Macculloch's excellent article, " Cannibalism/' in Hastings' Ency. Bel. Eth.,
vol. iii, pp. 194-209 (see especially p. 208), and Coxwell, Siberian Folk-Tales,
pp. 104, 110. N.M.P.
2 No. 3003 and the Sanskrit College MS. give antahsthena for sambhramayya.
No. 1882 has tva-tahsthena ; an insect has devoured the intermediate letter.
3 This is substantially the same story as the second in Chapter LXXVII.
76 THE OCEAN OF STORY
not let her leave his house, on the ground that she was a mere
child.
And when she grew up, Agnisarman's parents said to him :
" Son, why do you not now go and fetch your wife ? " When
Agnisarman heard that, the stupid fellow went off alone to
fetch her, without taking leave of his parents. When he left
his house a partridge appeared on his right hand and a jackal
howled on his left hand a sure prophet of evil. 1 And the
fool welcomed the omen, saying : " Hail ! Hail ! " And
when the deity presiding over the omen heard it, she laughed
at him unseen. And when he reached his father-in-law's
place, and was about to enter it, a partridge appeared on his
right and a jackal on his left, boding evil. And again he
welcomed the omen, exclaiming : " Hail ! Hail ! " And again
the goddess of the omen, hearing it, laughed at him unseen.
And that goddess presiding over the omen said to herself :
" Why, this fool welcomes bad luck as if it were good ! So I
must give him the luck which he welcomes. I must contrive
to save his life." While the goddess was going through these
reflections, Agnisarman entered his father-in-law's house, and
was joyfully welcomed. And his father-in-law and his family
asked him why he had come alone, and he answered them :
" I came without telling anyone at home."
Then he bathed and dined in the appropriate manner, and,
when night came on, his wife came to his sleeping apartment,
adorned. But he fell asleep, fatigued with the journey. And
then she went out to visit a paramour of hers, a thief, who
had been impaled. But while she was embracing his body
the demon that had entered it bit off her nose, and she fled
thence in fear. And she went and placed an unsheathed 2
dagger at her sleeping husband's side, and cried out loud
enough for all her relations to hear : " Alas ! Alas ! I am
murdered. This wicked husband of mine has got up and,
without any cause, actually cut off my nose." When her
relations heard that, they came, and seeing that her nose was
1 See Vol. IV, pp. 93, 93n 2 , 9*n. n.m.p.
2 Vikrosam is a misprint for vikosam. The latter is found in MS. No. 1882
and the Sanskrit College MS. and, I think, in No. 3003 ; but the letter is not
very well formed.
THE NOSE BETWEEN THE TEETH 77
cut off, they beat Agnisarman with sticks and other weapons.
And the next day they reported the matter to the king, and
by his orders they made him over to the executioners, to be
put to death, as having injured his innocent wife.
But when he was being taken to the place of execution
the goddess presiding over that omen, who had seen the pro-
ceedings of his wife during the night, said to herself : " This
man has reaped the fruit of the evil omens, but as he said,
4 Hail ! Hail ! ' I must save him from execution." Having
thus reflected, the goddess exclaimed unseen from the air :
" Executioners, this young Brahman is innocent ; you must
not put him to death. Go and see the nose between the teeth
of the impaled thief." When she had said this, she related
the proceedings of his wife during the night. Then the
executioners, believing the story, represented it to the king
by the mouth of the warder ; and the king, seeing the nose
between the teeth of the thief, remitted the capital sentence
passed on Agnisarman and sent him home, and punished
that wicked wife, and imposed a penalty on her relations *
also.
171. Story of King Vikrdmaditya
" Such, King, is the character of women." When that
minister had said this, King Vikramaditya approved his
saying, exclaiming : "So it is ! " Then the cunning Mula-
deva, who was near the king, said : " King, are there no
good women, though some are bad ? Are there no mango-
creepers as well as poisonous creepers ? In proof that
there are good women, hear what happened to me.
171g. Miiladeva and the Brahman's Daughter 2
I went once to Pataliputra with Sasin, thinking that it
was the home of polished wits, and longing to make trial of
1 The word bad hum is evidently a misprint for bandhuns: as appears from
the MSS.
2 This story is known in Europe, and may perhaps be the original source
of Shakespeare's AlFs Well that Ends Well. At any rate there is a slight
resemblance in the leading idea of the two stories. It bears a close resemblance
78 THE OCEAN OF STORY
their cleverness. In a tank outside that city I saw a woman
washing clothes, and I put this question to her : " Where do
travellers stay here ? " The old woman gave me an evasive
answer, saying : " Here the Brahmany ducks stay on the
banks, the fish in the water, the bees in the lotuses, but I
have never seen any part where travellers stay." When I got
this answer I was quite nonplussed, and I entered the city
with Sasin.
There Sasin saw a boy crying at the door of a house, with
a warm x rice-pudding on a plate in front of him, and he said :
" Dear me ! this is a foolish child not to eat the pudding in
front of him, but to vex himself with useless weeping." When
the child heard this, he wiped his eyes, and said, laughing :
" You fools do not know the advantages I get by crying. The
pudding gradually cools and so becomes nice. And another
oood comes out of it ; my phlegm is diminished thereby.
These are the advantages I derive from crying. I do not cry
out of folly. But you country bumpkins are fools because
you do not see what I do it for."
When the boy said this, Sasin and I were quite abashed at
our stupidity, and we went away, astonished, to another part
of the town. There we saw a beautiful young lady on the
trunk of a mango-tree, gathering mangoes, while her attend-
ants stood at its foot. We said to the young lady : " Give us
also some mangoes, fair one." And she answered : " Would
you like to eat your mangoes cold or hot ? " When I heard
that, I said to her, wishing to penetrate the mystery : " We
should like, lovely one, to eat some warm ones first, and to
have the others afterwards." When she heard this, she flung
to the story of Sorf'arina, No. 36 in Gonzenbach's Sicilianische Marchen, and to
that of Sapia in the Pcjitamerune of Basile. In the Sicilian and in the Neapolitan
tale a prince is angry with a young lady who, when teaching him, gave him a
box on the ear, and married her in order to avenge himself by ill-treating her ;
but finding that he has, without suspecting it, had three children by her, he is
obliged to seek reconciliation. l)r Kohler, in his note on the Sicilian tale,
gives no other parallel than Basile's tale, which is the sixth of the fifth day.
See Burton's translation, vol. ii, p. 526 et seq. See, further, Bloomfield, Amer.
Journ. Phil., vol. xliv, 1923, p. 202 et seq. KM.?.
1 I think we should read ushne. I believe that Nos. 1882 and 3003 have
this, judging from the way in which shn is usually formed in those MSS.
A BRAHMAN'S PROMISE 79
down some mango-fruits into the dust on the ground. We
blew the dust off them and then ate them. Then the young
lady and her attendants laughed, and she said to us : "I first
gave you these warm mangoes, and you cooled them by blow-
ing on them and then ate them : catch these cool ones, which
will not require blowing on, in your clothes." When she had
said this, she threw some more fruits into the flaps of our
garments.
We took them, and left that place thoroughly ashamed of
ourselves. Then I said to Sasin and my other companions :
" Upon my word I must marry this clever girl and pay her
out for the way in which she has made a fool of me ! Other-
wise what becomes of my reputation for sharpness ? " When
I said this to them, they found out her father's house, and on
a subsequent day we went there disguised, so that we could
not be recognised.
And while we were reading the Veda there, her father, the
Brahman Yajnasvamin, came up to us and said : " Where
do you come from?" We said to that rich and noble
Brahman : " We have come here from the city of Mayapuri
to study." Thereupon he said to us : " Then stay the next
four months in my house ; show me this favour, as you have
come from a distant country." When we heard this, we said :
" We will do what you say, Brahman, if you will give us, at
the end of the four months, whatever we may ask for." When
we said this to Yajnasvamin, he answered : M If you ask for
anything that it is in my power to give, I will certainly give
it." When he made this promise, we remained in his house.
And when the four months were at an end we said to that
Brahman : " We are going away, so give us what we ask
for, as you long ago promised to do." He said : " What is
that ? " Then Sas'in pointed to me and said : " Give your
daughter to this man, who is our chief." Then the Brahman
Yajnasvamin, being bound by his promise, thought : " These
fellows have tricked me. Never mind ; there can be no harm
in it ; he is a deserving youth." So he gave me his daughter
with the usual ceremonies.
And when night came I said, laughing, to the bride in the
bridal chamber : " Do you remember those warm and those
80 THE OCEAN OF STORY
cool mangoes ? " When she heard this she recognised me,
and said, with a smile : " Yes, country bumpkins are tricked
in this way by city wits." Then I said to her : " Rest you,
fair city wit. I vow that I, the country bumpkin, will desert
you and go far away." When she heard this, she also made
a vow, saying : "I too am resolved, for my part, that a son
of mine by you shall bring you back again." When we had
made one another these promises she went to sleep, with her
face turned away, and I put my ring on her finger while she
was asleep. Then I went out, and, joining my companions,
started for my native city of Ujjayini, wishing to make trial
of her cleverness.
The Brahman's daughter, not seeing me next morning
when she woke up, but seeing a ring on her finger marked
with my name, said to herself : " So he has deserted me and
gone off ! Well, he has been as good as his word ; and I must
keep mine too, dismissing all regrets. And I see by this ring
that his name is Miiladeva ; so no doubt he is that very
Muladeva who is so renowned for cunning. And people say
that his permanent home is Ujjayini ; so I must go there, and
accomplish my object by an artifice." When she had made
up her mind to this, she went and made this false statement
to her father : " My father, my husband has deserted me
immediately after marriage ; and how can I live here happily
without him. So I will go on a pilgrimage to holy waters,
and will so mortify this accursed body."
Having said this, and having wrung a permission from
her unwilling father, she started off from her house with her
wealth and her attendants. She procured a splendid dress
suitable to a courtesan, and travelling along she reached
Ujjayini, and entered it as the chief beauty of the world.
And having arranged with her attendants every detail of
her scheme, that young Brahman lady assumed the name
of Sumangala. And her servants proclaimed everywhere :
" A courtesan named Sumangala has come from Kamariipa,
and her goodwill is only to be procured by the most lavish
expenditure."
Then a distinguished courtesan of Ujjayini, named Deva-
datta, came to her, and gave her her own palace, worthy of a
THE UNAPPROACHABLE LADY 81
king, to dwell in by herself. And when she was established
there, my friend Sasin first sent a message to her, by a servant,
saying : " Accept a present from me which is won by your
great reputation." But Sumangala sent back this message by
the servant : " The lover who obeys my commands may enter
here. I do not care for a present, nor for other beastlike
men." Sasin accepted the terms, and repaired at nightfall
to her palace.
And when he came to the first door of the palace, and had
himself announced, the doorkeeper said to him : " Obey our
lady's commands. Even though you may have bathed, you
must bathe again here, otherwise you cannot be admitted."
When Sasin heard this, he agreed to bathe again as he was
bid. Then he was bathed and anointed all oyer by her female
slaves, in private ; and while this was going on, the first watch
of the night passed away. When he arrived, having bathed,
at the second door, the doorkeeper said : " You have bathed :
now adorn yourself appropriately." He consented ; and
thereupon the lady's female slaves adorned him, and mean-
while the second watch of the night came to an end. Then
he reached the door of the third zone, and there the guards
said to him : " Take a meal, and then enter." He said,
" Very well " ; and then the female slaves managed to delay
him with various dishes until the third watch passed away.
Then he reached at last the fourth door, that of the lady's
private apartments ; but there the doorkeeper reproached
him in the following words : " Away, boorish suitor, lest
you draw upon yourself misfortune. Is the last watch of the
night a proper time for paying the first visit to a lady ? "
When Sasin had been turned away in this contemptuous
style by the warder, who seemed like an incarnation of un-
timeliness, he went away home with countenance sadly fallen.
In the same way that Brahman's daughter, who had
assumed the name of Sumangala, disappointed many other
visitors. When I heard of it I was moved of curiosity, and,
after sending a messenger to and fro, I went at night splendidly
adorned to her house. There I propitiated the warders at
every door with magnificent presents, and I reached without
delay the private apartments of that lady. And as I had
VOL. IX. F
82 THE OCEAN OF STORY
arrived in time I was allowed by the doorkeepers to pass the
door, and I entered and saw my wife, whom I did not recog-
nise, owing to her being disguised as a courtesan. But she
knew me again, and she advanced towards me and paid me
all the usual civilities made me sit down on a couch, and
treated me with the attentions of a cunning courtesan. Then
I passed the night with that wife of mine, who was the most
beautiful woman of the world, and I became so attached to
her that I could not leave the house in which she was staying.
She, too, was devoted to me, and never left my side until,
after some days, the blackness of the tips of her breasts
showed that she was pregnant. Then the clever woman
forged a letter, and showed it to me, saying : " The king, my
sovereign, has sent me a letter : read it." Then I opened the
the letter, and read as follows : " The august sovereign of the
fortunate Kamarupa, Manasimha, sends thence this order to
Sumangala : ' Why do you remain so long absent ? Return
quickly, dismissing your desire of seeing foreign countries.' "
When I had read this letter, she said to me, with affected
grief : "I must depart. Do not be angry with me ; I am
subject to the will of others." Having made this false
excuse, she returned to her own city Pataliputra. But I did
not follow her, though deeply in love with her, as I supposed
that she was not her own mistress.
And when she was in Pataliputra she gave birth in due
time to a son. And that boy grew up and learned all the
accomplishments. And when he was twelve years old, that
boy, in a childish freak, happened to strike with a creeper
a fisherman's son of the same age. When the fisherman's
son was beaten he flew in a passion, and said : " You beat
me, though nobody knows who your father is ; for your
mother roamed about in foreign lands, and you were born
to her by some husband or other." '
1 Cf. Ralston's Tibetan Tales, p. 89. The accusation of bastardy, as also
of marriage or intercourse with a person of low birth, is a motif well developed
in Sanskrit literature. See Professor Bloomfield's Foreword to Vol. VII, p. xxvi,
and the numerous examples given on p. 195 of his Life and Stories of the Jaina
Savior Parcvanatha. See also Chauvin, op. cit., v, pp. 72n l , 294, where the
"Accusation of Bastardy" motif occurs in the tale of "Ali and Zaher," as
given in Weil's translation of the Nights, vol. iv, p. 194. n.m.p.
THE CREST-JEWELS OF CUNNING ONES 83
When this was said to the boy, he was put to shame. So
he went and said to his mother : " Mother, who and where is
my father ? Tell me ! " Then his mother, the daughter of
the Brahman, reflected a moment, and said to him : " Your
father's name is Miiladeva : he deserted me and went to
Ujjayinl." After she had said this, she told him her whole
story from the beginning. Then the boy said to her :
" Mother, then I will go and bring my father back a captive.
I will make your promise good."
Having said this to his mother, and having been told by
her how to recognise me, the boy set out thence, and reached
this city of Ujjayinl. And he came and saw me playing dice
in the gambling-hall, making certain of my identity from the
description his mother had given him, and he conquered in
play all who were there. And he astonished everyone there
by showing such remarkable cunning, though he was a mere
child. Then he gave away to the needy all the money he had
won at play. And at night he artfully came and stole my
bedstead from under me, letting me gently down on a heap
of cotton while I was sleeping. So when I woke up, and
saw myself on a heap of cotton, without a bedstead, I was
at once filled with mixed feelings of shame, amusement and
astonishment.
Then, King, I went at my leisure to the market-place, and
roaming about, I saw that boy there, selling the bedstead.
So I went up to him and said : " For what price will you give
me this bedstead ? " Then the boy said to me : " You can-
not get the bedstead for money, crest- jewel of cunning ones ;
but you may get it by telling some strange and wonderful
story." When I heard that, I said to him : " Then I will
tell you a marvellous tale. And if you understand it, and
admit that it is really true, you may keep the bedstead;
but if you say that it is not true, and that you do not
believe it, 1 you will be illegitimate, and I shall get back the
bedstead. On this condition I agree to tell you a marvel.
1 I read pratyayo na me, which I find in the Taylor MS., and which makes
sense. I take the words as part of the boy's speech : " It is untrue ; I do not
believe it." But vakshyasyapratyayena me would also make sense. The Sanskrit
College MS. supports Brockhaus' text.
84 THE OCEAN OF STORY
And now listen. Formerly there was a famine in the kingdom
of a certain king. That king himself cultivated the back of
the beloved of the boar with great loads of spray from the
chariots of the snakes. Enriched with the grain thus pro-
duced the king put a stop to the famine among his subjects,
and gained the esteem of men."
When I said this, the boy laughed and said : " The
chariots of the snakes are clouds ; the beloved of the boar
is the earth, for she is said to have been most dear to Vishnu
in his boar incarnation ; and what is there to be astonished at in
the fact that rain from the clouds made grain to spring on the
earth?"
When the cunning boy had said this, he went on to say to
me, who was astonished at his cleverness : " Now I will tell
you a strange tale. If you understand it, and admit that it
is really true, I will give you back this bedstead ; otherwise
you shall be my slave."
I answered " Agreed," and then the cunning boy said this :
" Prince of knowing ones, there was born long ago on this
earth a wonderful boy, who, as soon as he was born, made
the earth tremble with the weight of his feet, and when he
grew bigger, stepped into another world."
When the boy said this, I, not knowing what he meant,
answered him : "It is false ; there is not a word of truth in
it." Then the boy said to me : " Did not Vishnu, as soon as
he was born, stride across the earth, in the form of a dwarf,
and make it tremble ? And did he not, on that same occa-
sion, grow bigger, and step into heaven ? So you have been
conquered by me, and reduced to slavery. And these people
present in the market are witnesses to our agreement. So,
wherever I go, you must come along with me." When the
resolute boy had said this, he laid hold of my arm with his
hand ; and all the people there testified to the justice of his
claim.
Then, having made me a prisoner, bound by my agree-
ment, he, accompanied by his attendants, took me to his
mother in the city of Pataliputra. And then his mother
looked at him and said to me : " My husband, my promise
has to-day been made good. I have had you brought here
EXCEPTION PROVES THE RULE 85
by a son of mine begotten by you." When she had said this,
she related the whole story in the presence of all.
Then all her relations respectfully congratulated her on
having accomplished her object by her wisdom, and on hav-
ing her disgrace wiped out by her son. And I, having been
fortunate, lived there for a long time with that wife and that
son, and then returned to this city of Ujjayini.
171. Story of King Vikramdditya
44 So you see, King, honourable matrons are devoted to
their husbands, and it is not the case that all women are
always bad." x When King Vikramaditya had heard this
speech from the mouth of Miiladeva, he rejoiced with his
ministers. Thus hearing, and seeing, and doing wonders,
that King Vikramaditya 2 conquered and enjoyed all the
divisions of the earth.
[M] 44 When the hermit Kanva had told, during the
night, this story of Vishamasila, dealing with separations and
reunions, he went on to say to me who was cut off from the
society of Madanamanchuka : 4 Thus do unexpected separa-
tions and reunions of beings take place, and so you, Narava-
hanadatta, shall soon be reunited to your beloved. Have
recourse to patience, and you shall enjoy for a long time, son
of the King of Vatsa, surrounded by your wives and ministers,
the position of a beloved emperor of the Vidyadharas.' This
admonition of the hermit Kanva enabled me to recover
patience. And so I got through my time of separation ; and I
gradually obtained wives, magic science, and the sovereignty
over the Vidyadharas. And I told you before, great hermits,
how I obtained all these by the favour of Siva, the giver of
.' boons."
By telling this his tale, in the hermitage of Kasyapa,
1 Cf. the tale of the "Badawi and his Wife," Nights, Burton, vol. vii,
p. 124 et seq. n.m.p.
2 In the original there is the following note : " Here ends the tale of King
Vikramaditya."
86 THE OCEAN OF STORY
Naravahanadatta delighted his mother's brother Gopalaka
and all the hermits. And after he had passed there the days
of the rainy season, he took leave of his uncle and the hermits
in the grove of asceticism, and mounting his chariot departed
with his wives and ministers, filling the air with the hosts of
his Vidyadharas. And in course of time he reached the
mountain of Rishabha, his dwelling-place. And he remained
there, delighting in the enjoyments of empire, in the midst of
the kings of the Vidyadharas, with Queen Madanamanchuka,
and Ratnaprabha and his other wives ; and his life lasted for
a kalpa.
This is the story called Brihatkatha, told long ago, on the
summit of Mount Kailasa, by the undaunted x Siva, at the
request of the daughter of the Himalaya, and then widely
diffused in the world by Pushpadanta and his fellows, who
were born on the earth wearing the forms of Katyayana and
others, in consequence of a curse. And on that occasion that
god, her husband, attached the following blessing to this tale :
" Whoever reads this tale that issued from my mouth, and
whoever listens to it with attention, and whoever possesses
it, shall soon be released from his sins, and triumphantly
attain the condition of a splendid Vidyadhara, and enter my
everlasting world."
1 Having reached the end of my translation, I am entitled to presume that
this epithet refers to the extraordinary length of the Katha Sarit Sagara.
T!
AUTHOR'S EPILOGUE 1
(1) ^1 1 "\HERE was a lord of earth, King Sangrama,
a pdrijdta tree [issued] from the ocean of the
blest Satavahana race, 2 who, being attended by
diverse vibudhas 3 descending [to him], rendered the realm
of Kashmir a Nandana. 4
(2) To him was born a son, an emperor whose footstool
was made a touchstone for masses of rubies on the crests of
all lords of earth as they bowed [before him], x the kalpa tree 6
of his stock, a peculiar store of valour, the blest Ananta.
(3) The head of a king which was rolled in the ground at
the front of his (Ananta's) doorway, severed at the neck, with
the belly cast away, was like Rahu come to do service because
he was delighted on hearing the pleasant fame of (Ananta's)
chakra (dominion) which surpassed the chdkra (discus) of great
Hari. 6
1 These verses, translated by Dr L. D. Barnett, appear here in English
for the first time. They are not found in Brockhaus' text, and consequently are
not in Tawney's translation either. They appear, however, in the first edition
of Durgaprasad's text. Subsequently, they were printed separately, and in some
copies of the third edition of the Durgaprasad text they have inadvertently
been omitted.
As previously stated, these verses contain all we know of our author.
Although Sir Aurel Stein has kindly endeavoured to obtain information in
Kashmir, no evidence whatever has been forthcoming.
The notes to these final verses, as well as the translation, are the work of
Dr Burnett.
2 This metaphor is based on the myth of the Churning of the Milk-ocean
by the gods and Asuras. Among the precious objects that issued from the ocean
on this occasion was the celestial pdrijdta, or coral-tree (see Ocean, Vol. II,
p. 13, ISn 2 ).
3 Meaning both sages and gods.
4 The paradise or park of the god Indra.
6 The wishing-tree of paradise : see Vol. I, p. 8, 8n l .
This apparently refers to an episode narrated in the Rdjataranginl, vii,
1 67 et seq. : The Darad king, Achalamangala, was defeated and slain by Ananta's
general, Rudrapala, who cut off his head and brought it to Ananta. Here this
head, thrown down before the doorway of the palace, is compared by Somadeva
87
88 THE OCEAN OF STORY
(4) Now this moon of kings wedded as his queen a daughter
of the monarch of Trigarta, Suryavati, who, like the juncture of
dawn, dispelled darkness from her subjects and was universally
adored. 1
(5)-(6) The Kasmiras were adorned with excellent monas-
teries built by his queen, which were like holy traditions, in
being kept by hundreds of Brahmans born in various lands ;
like gem-filled oceans, in being hospitable even to terrified
bhubhrits 2 ; like noble kalpa trees, in dispelling daily the distress
of the needy.
(7) The dwellings of the gods, white with palatial plaster,
which were built by her on the spacious bank of the Vitasta,
assuredly possess the semblance of peaks of Himalaya, the
ends whereof are encompassed by the Heavenly River. 3
(8) Because of the countless gems, gold, great estates, black
antelope-skins, mountains of wealth and thousands of kine
which were bestowed [by her], that lady indeed bears even
. . . Earth. 4
(9) Her son was the blest monarch King Kalasa, who,
though a unique tilaka on the circle of the earth, was
to the demon Rahu, a bead without any body, who is said to have been thus
mutilated by Vishnu (Hari) with his chakra or discus (see Ocean, Vol. VIII,
p. 72w) ; and Rahu is conceived as coming thus to do homage to Ananta because
he is glad to hear that Ananta's chakra (dominion) has surpassed Vishnu's
chakra (discus) by which he was decapitated in short, it is suggested that
Ananta is superior to the god Vishnu.
One is tempted to understand dvara, which I have translated as M doorway,"
in the common Kashmiri sense of " mountain pass" or "hill-fort" ; but to do
so would spoil the point of the simile, in which Ra.hu is represented as " come
to do service " to Ananta, which implies that he came to the latter's palace door.
1 A play on the name Suryavati, which means M she to whom the sun
belongs." The dawn dispels darkness for beings (praja) and is greeted with
prayers (sandhya-vandana) ; Suryavati saved her subjects {jpraja) from moral
darkness and was adored by all (yiha-vandya).
2 A pun : bhubhrit, " bearer of earth," means both a king and a mountain.
Taken in the latter sense, it refers to the legend that when Indra cut off the
wings of the mountains, the mountain Mainaka took refuge in the ocean (see
Vol. VI, p. Sn 1 ).
3 The celestial Ganges.
4 The text is here defective. The sense seems to be that Suryavati may
be compared to the earth (vihambhara, "all-supporter") because of her gifts to
mankind.
AUTHOR'S EPILOGUE 89
nevertheless an-alika-lagna, 1 and, though a friend to the
guni, was full of rich ambrosia. 2
(10) Her excellent grandson was the blest King Harsha,
who was like a modern Child of the Jar created by the gods,
a puissant one who was able to make all lofty urvlbhrits bow
[before him] and to drink up the seven oceans. 8
(11) In order to interest somewhat for a moment the
mind of that queen, who was ever intent upon the rules for
the diverse offerings of oblation-rites for the worship of him
who couches on the mountains, 4 and constantly devoted her
efforts to learning from books of instruction,
(12) This summary of the Brihat-kathd's essence, consisting
of the ambrosia of diverse tales, [a summary which is] a full-
moon [attracting] the ocean of good men's minds, was verily
composed by Soma, the son of Rama, a worthy Brahman,
agreeable because of his abounding virtues.
(13) May this Ocean of Streams of Story, composed by
the stainless-minded Soma, which has the semblance of very
widespread waves, be for the delight of good men's hearts.
1 A pun. Tilaka means the mark (ornamental or sectarian) made on the
forehead with paint, etc., and generally an ornament; alika signifies either
" forehead " or " inauspicious," and lagna is both " attached " and "astrological
moment." The poet thus says that the king, though he is metaphorically a
frontal decoration on the brow of the goddess Earth i.e. an ornament of the
circle of earth was in one sense not bound upon any brow (an-atika-lagna),
because (in the other sense) he was subject to no inauspicious moments
(an-alika-lagna).
2 A pun based on the king's name, KalaSa, which means "jar." He is
said to be ghanamrita-maya, literally "(as ajar) full of rich ambrosia" (amrita);
but amrita also signifies the state of salvation, the condition of the redeemed
soul (moksha or nirvana), so ghanamrita-maya may also signify "consisting of
compact (perfect) spirituality," and in this sense it is opposed to one of the
meanings of guni-bandhava, "friend to the guni." For guni denotes both
" virtuous," " bow," and " physical nature " as characterised by the three
gunas or phases of materiality ; and while Kalasa is " a friend to the virtuous "
and "a friend of the bow" (i.e. a brave warrior), he is not "a friend to
materiality," because he is perfectly spiritual."
3 A pun : kalasodbhava means both " son of Kalasa " and " child of the jar "
i.e. the mythical saint Agastya, who made the Vindhya mountains (urvibhrit,
meaning both "mountain " and "king") bow down to let him pass, and drank
the ocean (see Vol. VI, pp. 4/Sn 1 , 44n).
4 The god Siva.
TERMINAL ESSAY
TERMINAL ESSAY
WHEN, in the summer of 1919, I first approached
Mr Tawney with the suggestion of reissuing his
Magnum opus, little was decided about the form
the Terminal Essay was to take. At that time there were
so many immediate points connected with the work to be
considered that any questions relating to the final volumes
were to be deferred to a later date.
My own idea was to discuss briefly the manners and
customs of the Hindus as illustrated in the work, together with
some account of the different religious systems introduced.
I then intended to speak of the debt Western literature
owes to the East, and conclude with a few paragraphs on
the classification of the world's folk-tales. If room could be
found, I was also going to give extracts from Speyer's work
on the Kathd-sarit-sdgara.
At that time, however, the idea of a Foreword to each
volume by some eminent scholar had not been formulated, nor
had the number or length of my own notes been determined.
As the scheme of the work began to take definite shape,
matters became more established, and a precedent was gradu-
ally formed in accordance with what seemed to be the best
way of dealing wijth subjects as they arose. Thus, whenever
some custom, ceremony, name or incident was thought to
require a note, it seemed most practicable to give it on the
same page, or, if too long, at the end of the chapter.
Following this plan, all the notes which would have been
used for the Terminal Essay were given in their respective
places. It also proved much better to give Speyer's trans-
lations and suggestions in situ, and not relegate them to the
present volume.
My idea of inviting a different scholar to write a Foreword
to each volume has proved a great success, and my work is
now enriched by nine excellent Essays, each dealing with the
great collection from a different angle.
93
94 THE OCEAN OF STORY
With the appearance of the present volume, and its most
interesting Foreword by Sir Atul Chatterjee, which approaches
the K.S.S. from the economic standpoint, I find practically
every subject which I might have treated in this present
Essay already dealt with in a manner which I could never
have equalled.
All general questions have been dealt with by Sir Richard
Temple, Sir George Grierson and Dr Thomas ; the study and
classification of folk-tales has received expert attention from
Dr Gaster, Mr Wright, Professor Bloomfield and Professor
Halliday ; while Sir Denison Ross has contributed original
research work on the Persian recension of the Panchatantra.
I think it will thus be agreed that, on the face of it, there
seems little left to write about.
There is, however, one subject which, as yet, we have
not discussed in sufficient detail the " frame-story " of
the Kathd-sarit-sdgara, the arrangement and order of its con-
tents, the sequence of events in the history of Udayana and
Naravahanadatta, the introduction of the numerous sub-
stories, and the resemblance the whole bears to the original
Brihat-kathd of Gunadhya.
I shall, therefore, devote this Terminal Essay to a brief
discussion of this subject.
The " Frame-Story " of the Kathd-sarit-sdgara
In order to determine, as far as possible, the changes
any recension of a lost original text may have undergone,
two distinct methods at once suggest themselves : a critical
examination of the version in question ; and a reconstruction
of the original with the help of other versions known to be
derived from that same original.
In some cases it may happen that both these methods can-
not be applied, and until quite recently this has been so with
Somadeva's work. Thanks, however, to the researches of
Professor Lacote, the Nepalese recension of the Brihat-kathd,
known as the Brihat-kathd -sloka-samgr aha, supplies us with
evidence which can be compared with the results obtained
from a close examination of the text of the Kathd-sarit-sdgara.
TERMINAL ESSAY 95
If the evidence from the one source corroborates that
from the other, some definite conclusions will result. It is, of
course, unnecessary to discuss all the points raised by Lacote
in his Essai sur Gunadhya, but I shall endeavour to lay before
my readers the main arguments for his conclusions, as far as
they concern the present work.
The method I have adopted throughout of affixing a num-
ber to each story has not only enabled the thread of a tale
long since suspended to be picked up again with ease, but
facilitates the separation of the Main Story from the mass of
sub-stories introduced on every possible occasion.
Readers will have noticed to what a great extent the latter
are in excess of the former. This fact alone should make us
suspicious, particularly when we remember * how, after the
adventures of Naravahanadatta had been brought to a suc-
cessful close by his coronation, the long series of Vikrama
tales are introduced for no apparent reason. The final return
to the Main Story * is purely conventional, and clearly betrays
the hand of a later editor.
Although many of the shorter sub-stories justify their
position and introduction sufficiently well, there is a large
number that fit uneasily into the places where we find them,
and display no reason whatever for being there rather than
anywhere else. This, of course, specially applies to whole
collections, such as the Panchatantra. Since studying Lacote's
Essai, I am now convinced that it could never have been
included in Gunadhya's original poem. A closer examina-
tion of Somadeva's text of the Main Story will reveal many
inconsistencies and inaccuracies which are largely hidden and
unnoticed with the inclusion of so many sub-stories.
Book I : Kathdpitha (Vol. I, pp. 1-91).
Let us first, then, consider the Introduction to Somadeva.
It will be remembered that it consists of a strange legend in
which Gunadhya himself plays a part. This fact did not
diminish the belief of Brockhaus, Wilson and Lassen that such
a person as Gunadhya never existed in reality. Since their
i See Vol. VIII, p. 93. 2 Pp. 85, 86 of this volume.
96 THE OCEAN OF STORY
day, however, the advance in Sanskrit literary research has
proved his existence beyond a doubt.
The evidence contained in the Brihat-katha-sloka-samgraha
only strengthens this opinion. We are introduced to Siva
and Parvati on Mount Kailasa. In reply to a request from
his wife for a story, Siva relates his own history in one of his
former lives. This is received with scorn as an age-worn tale,
and Siva is called a fraud. As compensation he promises to
tell an entirely new tale that Parvati could never have heard
before the history of the Vidyadharas. Thus the hackneyed
tales of gods, on the one hand, with their usual accompanying
laudatory eulogies, and of men, on the other hand, with their
sad and commonplace happenings, would both be avoided.
Parvati is placated, and, we are led to conjecture, listens
in silence and interest to the long tale which Siva unfolds.
This fact is significant as showing that the author puts
forward strong claims to originality. The well-known Vedic
and Puranic legends are not to be given there is something
that even a goddess would get a thrill over !
Yet this high standard is hardly borne out when we see
later what old tales have crept in.
Kshemendra is more cautious, and allows Parvati to raise
no objections to Siva's first tale about himself, thus at once
disarming criticism if well-known tales are introduced.
But let us proceed with the story.
Pushpadanta, one of Siva's Ganas, overhears the tale by a
trick and repeats it to his wife, who in turn tells it to Parvati.
Thus Pushpadanta is discovered, and Parvatl's wrath is piti-
less. Both the eavesdropper and his friend Malyavan, who
pleaded on his behalf, are cursed to fall into mortal wombs.
Pushpadanta, now to be born in Kausambi under the
names of Vararuchi and Katyayana, will obtain release from
the curse only when he meets a Yaksha named Supratlka
residing in the Vindhya forest under the name of Kanabhiiti,
and tells him the Great Tale. Malyavan is to be born in
Supratishthita under the name of Gunadhya, and will be
freed from the curse only when he has heard the tale from
Kanabhiiti.
In course of time Pushpadanta- Vararuchi-Katyayana
TERMINAL ESSAY 97
meets Supratika-Kanabhuti and tells him the Great Tale ;
then, after also relating his life-story in detail, reaches his
heavenly home once again.
It is, however, with the history of Malyavan-Gunadhya
that we are mainly concerned, for the legend may contain
some clue to the real Gunadhya. According to the story he
is of semi-divine birth, his mother being a Brahman girl and
his father a Naga prince. Thus he takes rank with the two
other semi-divine authors Valmlki of the Rdmdyana and
Vyasa of the Mahdbhdrata and he is actually mentioned in
Sanskrit literature as forming the third of the Epic trio.
Kshemendra wrote manjaris (abridged versions) of them
all. The Nepdlamdhdtmya draws a comparison between the
(Nepalese) versions of the legends of Valmlki and Gunadhya,
showing how both men had to visit Nepal by divine command,
the former to find a sacred spot worthy to be the cradle of the
Rdmdyana, and the latter to fulfil certain conditions necessary
for his return to his previous semi- divine state. Both men
erect lingas before leaving Nepal.
To return to Somadeva's version, we find that Gunadhya
becomes a minister of King Satavahana in a city named
Supratishthita, capital of the Pratishthana (Vol. I, p. 60). On
one occasion the king shows his ignorance of grammar (p. 69),
and Gunadhya offers to teach him Sanskrit grammar in six
years. Thereupon another minister, Sarvavarman, promises
to do it in six months, or carry his shoes on his head for twelve
years. Gunadhya considers this impossible, and says that if
he succeeds, he, in his turn, will renounce for ever Sanskrit,
Prakrit, and his own vernacular dialect.
By the favour of the god Karttikeya a grammar known
as Katantra and Kalapaka (on account of its conciseness) is
revealed to Sarvavarman, who, with its help, wins the bet.
In accordance with his vow, Gunadhya, now reduced to
silence, retires to the Vindhya forest. Here he learns the
language of the Pisachas, and, on meeting Vararuchi, writes
down the Great Tale, as it is told him, in his own blood
(p. 89). This done, he sends it to King Satavahana, who,
however, rejects it as being written in a barbarous language.
On hearing this, Gunadhya is in despair, and reads out the
VOL. IX. O
98 THE OCEAN OF STORY
whole work to the animals of the forest, who crowd round,
lost in admiration at its beauty. As he reads, so he burns
the tale page by page.
Meanwhile the king, owing to a sudden and unexplained
lack of nutritive qualities in his food, has fallen sick. He is
informed that the explanation of this curious state of affairs
is to be found in a Brahman who is reciting a wonderful story
in the forest, to which all the animals are listening motionless.
Out of curiosity he goes to see for himself, and recognises
Gunadhya. He is, however, too late to save the Great Tale.
All has been burnt, with the exception of the Adventures
of Naravahanadatta. This Satavahana takes back to his
palace, and, in order that these strange happenings shall not
be lost to the world, himself composes " the book named
Kathapitha, in order to show how the tale came to be first
made known in the Paisacha language " (p. 91).
Thus the first book of the Kaiha-sarit-sdgara ends. But
what does it all mean ? Who is this Satavahana, at whose
Court Gunadhya became a minister ? And what is the point
of introducing a kind of grammatical controversy on the
respective qualities of Sanskrit and Prakrit ?
These are some of the queries that present themselves.
Satavahana is the family name, in inscriptions, of the
Andhra dynasty, whose home lay in the Deccan, between
the rivers Godavarl and Kistna. Their capital was Prati-
shthana, the modern Paithan on the north bank of the
Godavari. Thus Gunadhya's connection of king and capital
is historically correct, although (as far as we can judge from
Somadeva) he omits to mention which Satavahana is meant.
The third of the line, Satakarni, is perhaps the most im-
portant of these kings. For he it was who wrested Ujjayini
from the Suiiga king, Pushyamitra. The evidence for this is
numismatic, but the horse-sacrifice performed by him would
find justification only in some such important feat of arms.
Satakarni gave his name to many subsequent Andhra kings,
so that altogether his pre-eminence is undoubted.
But it seems most unlikely that our author would have
omitted to mention, and even to enlarge on, such great
victories, or to allude to the Asvamedha. It looks, therefore,
TERMINAL ESSAY 99
as if we must search among other Satavahanas. A most
important point to notice is that the Andhra kings were
patrons of Prakrit, and that it was only late in the history of
the dynasty that Sanskrit was finally accepted as the Court
language, and Prakrit was ousted from its former place of
honour. Among the Satavahanas there was one king who
became specially famous for being the centre of a literary
Court and for being himself a poet of no mean order * and
that was Hala. His date, though still uncertain, is considered
to have been about the second or third century a>d. 2 Whether
he finally became a convert to the use of Sanskrit we do not
know, but grammatical controversies could not have been
unknown. If it was not Hala himself whom the legend of
Gunadhya makes ignorant of Sanskrit grammar, it is one of
the succeeding Satavahanas ; but in connecting any tale
about the introduction of Sanskrit in the place of Prakrit
with a Satavahana, it is Hala that at once would be
thought of.
A change so important and far-reaching as the use of a
different language at the Court, and in literature generally,
would, of course, take a considerable time to effect.
As patrons of Prakrit the Satavahanas would be the most
vigorous opposers of such an innovation, and it is only in the
time of Dandin (sixth century) that we find the use of Prakrit
becoming rare. The fact that in subsequent centuries native
opinion looks upon Hala as the central figure of Prakrit litera-
ture is surely a sufficient explanation of why Gunadhya himself
is represented in the legend as a native of Pratishthana. Such
evidence as exists points to Ujjayini, or rather Kausambi,
1 In the article on " Prakrit," by Sir George Grierson, in the Ency. Brit.,
vol. xxii, p. 253, he says : " Hala's work is important, not only on its own
account, but also as showing the existence of a large Prakrit literature at the
time when it was compiled. Most of this is now lost. There are some scholars
(including the present writer) who believe that Sanskrit literature owes more
than is generally admitted to works in the vernacular, and that even the
Mahabharata first took its form as a folk-epic in an early Prakrit, and was
subsequently translated into Sanskrit, in which language it was further
i manipulated, added to, and received its final shape."
2 See further Winternitz, Gesckichte der Indischen Litteratur, vol. iii,
pp. 102, 103.
100 THE OCEAN OF STORY
as the birthplace of the real Gunadhya; but once he is
connected with Hala, the champion of Prakrit, no further
excuse for the work being in Pai^achi would be needed.
It is only after the Katantra grammar has converted the
king to Sanskrit that he regards Paisachi as a barbarous
language. Whether the real Gunadhya and Hala, or Hala
and Sarvavarman, were contemporaries or not in no way
affects the argument, but it seems highly probable that
Gunadhya antedates Hala, and that the growing legend
used as an introduction to his work came into being later.
It was well known by the sixth century, as Dandin not only
refers to the Brihat-kathd, but to the legend of Gunadhya
as well.
It now remains to mention Vararuchi and his strange story,
which, for some reason or other, has become connected with the
legend of Gunadhya. The stories of the two men are quite
distinct. They never meet in the tale, and Vararuchi could
disappear, with his complete history, without upsetting the
story in the least.
But the name of Vararuchi is famous in connection with
both Sanskrit and Prakrit grammar, and its introduction
would merely assist in bringing the most famous gram-
marians on the stage at once. It then needed some clever
invention to link the two entirely separate tales together as a
single legend. On earth Kanabhiiti is the common point of
contact. But in the realms of heaven the person of Gunadhya
has been divided into two. It will be remembered that it
is Pushpadanta- Vararuchi who originally overhears the tale
and is cursed by Parvatl. Surely, then, it is he who should
have been made to repeat it on earth. Yet not only is it not
so, but he receives less punishment than his friend Malyavan-
Gunadhya, whose only crime was to plead for him.
Finally, Vararuchi is born at Ujjayini, the very place
where internal evidence places the birthplace of Gunadhya.
From all these considerations Lacote has come to the con-
clusion that the form of the legend as reproduced by the
Kashmirian poets is purely a Kashmirian work. "... dans
la forme originale," says Lacote (Essai sur Gunadhya, p. 33),
" Vararuci n'y paraissait pas et un seul gana etait maudit,
TERMINAL ESSAY 101
le futur Gunadhya. C'est ce dernier tat de la tegende qui
devait etre courant dans l'lnde."
All the evidence certainly seems to point to this conclusion
the compiler or editor has been at work, and has produced
a composite legend which, by its inclusion of grammatical
disputes on the one hand, and lively sub-stories on the
other hand, would appeal to both savant and bourgeois.
The legend of Gunadhya, as told in the Nepalese version by
Budhasvamin, confirms the belief in a much simpler original
form than we find in Somadeva. There is only one Gana,
and he is known as Gunadhya in his mortal life. Such altera-
tions as there are can easily be explained by remembering that
one of the chief objects the Nepalese had in view was to con-
nect the names of heroes with their holy places of pilgrimage,
and allow their actions to further sanctify those places.
The important point of this evidence is that Budhasvamin
dates from the eighth or ninth century, and thus antedates the
Kashmirian poets. The work had not received the attention of
editors who padded out the text with other collections, and thus
the form of tales in the Brihat-kathd-sloka-samgraha is much
more likely to be closer to the original of Gunadhya.
The title of this first Book of Somadeva is Kathapitha,
which means " Introduction " or " Preface."
The second Book has a very similar name : in fact the
two words kathapitha and kathamukha differ in meaning little
more than our " Introduction " and " Foreword." But why
should a work contain two introductions ? Lacote suggests
that if, as is probable, the legend was added to the work later,
a Kathamukha was already there. The next best thing would
be to use another word with almost exactly the same meaning.
Book II : Kathamukha (Vol. I, pp. 94-189).
In accordance with the title of this Book, we should have
expected it to contain merely introductory matter, such as
the name of the narrator, the scope and object of his work,
with possibly some laudatory reference to King Udayana and
his son Naravahanadatta. In fact we should have expected
it to have resembled other " Kathamukhas," such as that
102 THE OCEAN OF STORY
which introduces the Panchatantra. We have already seen
that Somadeva omitted the Kathamukha of the Panchatantra,
probably because the tales could quite easily be put into the
mouths of characters in the Main Story. In this case, how-
ever, he has retained the title which he doubtless found in the
texts he followed, although in the original Brihat-katha the
subject-matter may have been different and more in accord-
ance with the usually accepted contents of a Kathamukha.
More than half the Book contains sub-stories which have
but little connection with the Main Story, which, in order
to make room for them, has had to be very considerably
condensed. Otherwise the Book would have swelled to an
undue size.
Thus we find the Main Story in this second Book crowded
with incidents. We are hurried through the hero's birth and
childhood, and are introduced to Chandamahasena, King of
Ujjayini, who is anxious to marry his daughter Vasavadatta
to our hero. The schemes and counter-schemes to obtain
this end follow, and finally the wedding takes place at
Kausambi. Udayana proves a fickle husband, but we are
clearly given only a very condensed form of his amours.
The Book ends, then, on a dramatic note, and we naturally
turn to the next one to discover how things turn out.
Book III : Ldvdnaka (Vol. II, pp. 1-116).
We are not disappointed. The Book opens with the
lamentations of Udayana's ministers at his desultory life
spent either with women or in the hunting-field. They fear
he will never enlarge his realm, and are anxious for him to
begin a series of conquests. Their eyes are first fixed upon
Magadha, and their knowledge of political statecraft tells
them that a marriage with Padmavati, daughter of Pradyota,
King of Magadha, would be the easiest method to employ
in the winning of their object. Vasavadatta is naturally
rather in the way for such an alliance, but a plot is cleverly
engineered, and finally Udayana marries his second wife.
After all is smoothed over, and everyone is conciliated, the
king, now roused from his idleness, determines on conquest.
TERMINAL ESSAY 103
Accordingly he marches east to the sea, and circles India in a
clockwise rotation, finally returning to Kau^ambi.
The Book being almost entirely devoted to the Padmavati
incident is much more easily condensed than was the case in
the former Book. Hence ample opportunity occurs for the
inclusion of a large number of sub-stories. The chief feature
of interest in this Book, from an historic point of view, is
Udayana's conquest. We hear very little about it really,
and, with the one exception of Brahmadatta, no particulars
of the conquered kings, their countries, or deeds of prowess
of the conquerors are forthcoming. The first point to be
considered is the names of the people he conquers. He
sets out eastwards to Benares, turns south, sweeps west-
wards and occupies Sindh. Among the tribes defeated are
the Mlechchhas, Turushkas, Parasikas and Htinas (Vol. II,
pp. 93, 94).
Now Udayana was an ancient king of legendary times,
yet here we find him fighting with peoples of comparatively
recent times Mohammedans, Turks, Persians and Huns. In
fact the Hunas did not appear till the second half of the fifth
century. Surely he should have fought with such peoples as
the Yavanas and Sakas. The explanation seems simple.
The peoples mentioned by Somadeva are those of the western
and north-western frontiers, whose names would be known
and appreciated in Somadevd's time, and which, moreover, a
Kashmirian would be most likely to employ.
Lacote points out that the places supposed to have been
conquered by Udayana constitute a pradakshina : the cam-
paign is arranged like a pilgrimage. Central India is always
kept on the right ; and finally he visits Alaka, the city of the
god Kuvera. Not a word is said as to how he gets there.
No aerial chariot, magic shoes or any similar contrivance
appears. Now several of the sub-stories in this Book are
concerned with spells to enable one to fly through the air, yet
we are given no clue as to why especially they are found in this
Book. Might it not be that ancient tradition associated to-
gether Udayana's campaign and some story of aerial transit ?
This would certainly explain the journey to Alaka. So
perhaps in the original Brihat-kathd Udayana made a kind of
104 THE OCEAN OF STORY
aerial pilgrimage. In support of such a theory we have the
fact that nothing more is said of all these vast conquests.
In fact, when finally Udayana leaves the world of mortals
and gives all his possessions to Gopalaka, we find (Vol. VII,
p. 102) that these consist only of Kauambl. Surely we
should be justified in expecting a long list of conquests to
be enumerated !
The Kashmirian editors seem to have been very busy with
this Book.
Book IV : N aravdhanadattajanana (Vol. II, pp. 125-165).
The story continues in due chronological sequence. Vasa-
vadatta longs for a son, and, after her pregnant whim for
aerial chariots has been satisfied, Naravahanadatta is born.
As in previous Books, the sub-stories occupy a very large
part of the text.
Book V : Chaturdarikd (Vol. II, pp. 170-239).
As we have already seen, Books II, III and IV form an
uninterrupted series of events in the history of Udayana, but
now comes a very distinct break.
Naravahanadatta has been proclaimed a future king of
the Vidyadharas, and this fact is an excuse for Saktivega, a
Vidyadhara prince, to relate in full how he reached his present
high position. The tale, with its sub-stories, occupies the
whole Book, and is a unity in itself. Whether it was in
Gunadhya's original work in the same form as it appears
here, or whether it has been compiled out of some of the
adventures which formed part of Naravahanadatta's own
adventures, are questions it seems impossible to answer.
The only point to stress is that the contents of this Book
are entirely unconnected with previous or subsequent matter,
and could be removed and inserted anywhere else without
upsetting the text at all.
TERMINAL ESSAY 105
Book VI : Madanamanchukd (Vol. Ill, pp. 1-149).
The curious thing about this Book lies in the opening lines.
Here we are informed that it is N. 1 himself who from this
point onwards is the true narrator, and that he tells his own
history on a certain occasion after his coronation. The actual
words are :
" Now hear the heavenly adventures which N., speak-
ing of himself in the third person, told from the very
beginning, after he had obtained the sovereignty of the
Vidyadharas and had been questioned about the story of
his life on some occasion or other by the seven Rishis and
their wives."
What does it all mean ? It looks like the beginning of
a new tale altogether, yet it is in reality a direct continuation
of the story of N. when last he was mentioned. So far it
has been told in the third person, yet here is a note which
specially tells us that henceforward N. will narrate the tale
in the third person. Now if it had said, in the first person,
a distinct difference would naturally have been noticed at
once. The value of this curious sentence, then, is quite in-
explicable. If it had not appeared at all, we should have
noticed nothing, for the tale would have gone straight on
still in the third person.
Why this sudden wish to introduce N. as the teller of his
own story ? Perhaps the author of the Kashmirian recension
thought that this was in accordance with tradition, and he
was anxious at least to give some indication of this well-
known fact. Even if this were so, we are still in the dark
as to why it is inserted at this particular place, making it
look like the very beginning of the whole work.
We are told nothing as to the occasion on which N. was
asked questions by the Rishis. In fact the whole matter
would remain a mystery if we were not to look ahead and
find that full details of the visit to the Rishis are given in
Book XVI, chapters cxi, cxii.
Here we learn (Vol. VIII, p. 103) that after Udayana's
death, N. spent the rainy season at Kasyapa's hermitage with
1 In future I shall thus refer to the hero Naravahanadatta.
106 THE OCEAN OF STORY
his uncle, Gopalaka. Here it is that the Rishis are assembled,
and, in answer to their questions, he begins to relate his
adventures.
Yet, if we are to believe the opening lines of Book VI, it
was N. who had been speaking all the time !
It is obvious, then, that Book XVI must have originally
stood before Book VI, and, in fact, have led up to the state-
ment that has caused all the trouble. It is not Somadeva
who is to blame. He has merely followed his texts. It is
the Kashmirian compilers who have purposely changed the
order of the Books. Perhaps they worked from composite
and incomplete texts, or perhaps they considered that the
new order was better fitted to embrace all the new matter
to be incorporated. Whatever may have been the true
explanation, there can be no doubt that the order of the
Books in the Kashmirian recension does not agree with that
originally laid down by Gunadhya.
The early part of the Book is taken up with the story of
the Buddhist king, Kalingadatta, and his daughter, Kalinga-
sena. Many sub-stories are introduced, several of obvious
Buddhist origin. The tale now centres on Kalingasena. With
the help of her Apsaras friend Somaprabha she sees Udayana,
who immediately falls in love with her.
His faithful minister, Yaugandharayana, however, con-
siders such a marriage undesirable for reasons of state, and
finally manages to make it impossible by proving Kalinga-
sena to be unchaste. A daughter is born to her by her lover,
the Vidyadhara Madanavega. This child was in reality a
son, but by Siva's orders was replaced at birth by a girl who
was an incarnation of Rati. Her name is to be Madanaman-
chuka, and she is the destined wife of N. All this is told in
detail, but the rest of the Book is greatly condensed, and the
events of the next ten or twelve years the time to allow
Madanamanchuka to grow up are all crammed into Chapter
XXXIV. In the next chapter we are in Book VII, and our
hero is a full-grown man !
Although by far the greater portion of the Book deals
with Kalingasena, yet it takes its title from Madanaman-
chuka. It seems obvious that the original work must have
TERMINAL ESSAY 107
been much longer, and that the second half of the Book as it
appears in Somadeva is a mere summary.
In fact there are places where we can clearly see the ruth-
less hand of the Kashmirian compiler, reducing what must
have been incidents of considerable length to a single sentence.
For instance, we read in Chapter XXXIV (Vol. Ill, p. 140)
that one day N. goes to a garden called Nagavana. What
for ? Nothing happens at all, except that he worships the
snakes. It surely must have been the beginning of some
adventure now entirely suppressed.
Even in the first part of the Book there are signs of mis-
chievous alterations in the work. Why is Kalingadatta such
a nonentity, and why does he make no effort at all to pro-
tect his daughter after her trouble with Madanavega and the
childish scruples of Yaugandharayana ? Numerous other
examples of improbabilities in the text could be given, but
I think sufficient has been said to show that Gunadhya's
original must have been very different to what we find in the
Kaiha-sarit-sagara.
Book VII : Ratnaprabhd (Vol. Ill, pp. 155-300).
The first part of this Book is taken up with N.'s marriage
to a Vidyadhari whose name gives the Book its title. He is
taken in a magic chariot to heaven for the wedding. This is
the first time we hear of N. leaving the earth. There is no
connection between his adventure and the end of the previous
Book.
With Chapter XLII (Vol. Ill, p. 259) begins the adven-
tures of N. in search of Princess Karptirika. They are far
more important than the affair with Ratnaprabha, and would
much more fitly have given their name to the Book. It seems
likely that the two parts formed separate Books in the original
Brihat-kathd.
< Book VIII : SuryapraJbha (Vol. IV, pp. 1-121).
Like Book V, this stands alone, and could be inserted
anywhere as a separate story. It exhibits the highest flights
108 THE OCEAN OF STORY
of an unbridled imagination, and can be regarded as a great
hotchpotch of ancient Buddhist myths and popular Hindu
beliefs.
Book IX : Alankdravati (Vol. IV, pp. 122-251).
The first part of this Book is taken up with another Vidya-
dharl marriage this time to Alankaravati, who gives her
name to the Book. It is in no way connected with Book VIII,
and could go in anywhere. The second part of the Book,
beginning with Chapter LIV (Vol. IV, p. 184), stands as a
complete entity, and is of considerable interest. It deals with
N.'s visit to Vishnu, and resembles the journey of the brothers
Ekata, Dvita and Trita and of Narada to the same " white
island," as related in the Mahdbhdrata (xii, 138, 139). The
allusion in these passages to the worship of Christian com-
munities in the East has already been pointed out. 1 Lacote
considers that the accounts of the visit to the " White Island,"
as found in the Mahdbhdrata and the K.S.S., agree sufficiently
well to suspect a common origin. Either the latter has
borrowed from the former, or the Mahdbhdrata has taken the
episode from the Brihat-kathd, or possibly both versions have
been independently developed from a narrative derived from
some traveller who had visited the Christian communities in
Bactria.
Book X : Saktiyasas (Vol. V, pp. 1-192).
There is no connection between this Book and the previous
one. After a series of tales dealing with the favourite subject
of " fickleness of women," introduced on the slightest pretext,
we once again find N. marrying a Vidyadhari. The wedding
cannot be arranged for a month, and so an exceptionally large
number of stories, including the whole of the Panchatantra,
can be successfully introduced.
1 Sir George Grierson, "Modern Hinduism and its Debt to the Nestorians/'
Journ. Roy. As. Soc, 1907, p. 7 et seq.
TERMINAL ESSAY 109
Book XI : Veld (Vol. V, pp. 196-204).
This deals with N.'s visit to Vai^akha and his subsequent
marriage to Jayendrasena. The story of the merchant and
his wife, Vela, gives its name to the Book. But why it is
so very short and devoid of any continuity is impossible
to say.
It looks as if it had been purposely compressed out of all
recognition, in order, perhaps, to make up for the very long
Books that precede and follow it.
Book XII : Sasdnkavati (Vol. VI, pp. 1-221, and Vol. VII,
pp. 1-193).
This Book has been discussed already in Vol. VII, pp. 194-
196. We saw there that it is obviously in its wrong position,
because we are continually told that N. has lost his beloved
Madanamanchuka ; yet not only do we know nothing about
this, but we are definitely told at the beginning of the Book
(Vol. VI, p. 9) that it is Lalitalochana who is lost.
Our attention, however, is taken off such trifles (!) by the
appearance of the hermit Pisangajata, who proceeds to relate
the huge tale of Mrigankadatta (Vol. VI, p. 10 et seq.), which
stretches to p. 192 of Vol. VII.
The Book finishes without solving the mystery in the least.
Book XIII : Madirdvati (Vol. VIII, pp. 1-17).
This short Book is a continuation of the last, for we find
N. still disconsolate at the loss of his beloved, who is now
definitely stated to be Madanamanchuka, and not Lalitalo-
chana. The latter unhappy lady also is lost, but N. seems
to care little about her.
He meets two Brahmans who tell tales of how they have
successfully overcome difficulties, and so encourage N. in his
search. The heroine of the first Brahman's story gives her
name to the Book. When the stories are finished, lo ! N.'s
ministers turn up, and so does Lalitalochana (nobody knows
how or whence, and nobody seems to care !), and all proceed
110 THE OCEAN OF STORY
to Kausambl. We have no clue whatsoever as to the loss of
Madanamanchuka.
Book XIV : Pancha (Vol. VIII, pp. 21-69).
The long-awaited explanation of the loss of N.'s chief wife,
Madanamanchuka, is found at the very beginning of this
Book. She suddenly disappears without a trace, leaving N.
distracted with grief. He searches for her in vain. Vegavati,
a certain unmarried Vidyadhari, is anxious to obtain N. for
a husband, and, taking the form of his lost wife, manages
to trick N. into going through the marriage ceremony again.
The fraud is soon discovered, but she is soon forgiven on
promising N. to help to find the real Madanamanchuka, who,
it appears, has been carried off by her brother, a Vidyadhara
named Manasavega.
Accordingly Vegavati carries him through the air to the
mountain Ashadhapura, whither Manasavega has hastened to
kill them both. A magical combat ensues, in which Vegavati
is victorious. For safety she places N. in a dry well in the
city of the Gandharvas, and there leaves him (Vol. VIII,
p. 27). He is soon rescued and, by his skill of playing the
lyre, wins the king's daughter Gandharvadatta for his wife.
He seems to have entirely forgotten all about Madanaman-
chuka, and settles down to a married life of heavenly bliss.
Suddenly a Vidyadhari appears, and takes N. through the
air to the city of Sravasti, with the intention of marrying
him later to her daughter Ajinavati.
While waiting in a garden, King Prasenajit comes along
and marries him to his daughter Bhaglrathayasas. One
night N. hears a low voice outside his sleeping-room. It is
that of a beautiful Vidyadhari named Prabhavati, who moans
the unhappy fate of Madanamanchuka in having so fickle a
husband. At last N. is roused by the mention of her name,
and begs to be led to her presence. Accordingly Prabhavati
flies with him through the air, and, by cleverly flying round
a fire, becomes the wife of N. Although N. is anxious to
consummate the marriage, Prabhavati says he must wait,
and takes him to Madanamanchuka (Vol. VIII, p. 36).
TERMINAL ESSAY 111
General rejoicings follow ; but N., who is now wearing the
shape of Prabhavati, is soon threatened by Manasavega, who
discovers his presence as N. assumes his own shape. The
supreme court of the Vidyadharas judge the case, and N.
wins. Manasavega is far from satisfied, and a quarrel ensues.
N. escapes with Prabhavati, but Madanamanchuka remains
a prisoner with Manasavega. While N. and Prabhavati are
living together, Ajinavati turns up with her mother and
marries N. He returns to KausambI with the two wives,
where he is soon joined by VegavatI and Gandharvadatta and
all the relations of his various wives. A great campaign is
decided upon, before which N. has to obtain certain magical
sciences from Siva. While so engaged five (pancha) Vidya-
dharls vow to marry him all together. This incident gives
the name to the whole Book. After another marriage a
great battle is fought. More marriages follow, including
that to the five Vidyadharis. N. is now informed that before
overcoming his final vow it is necessary for him to become
possessed of the seven jewels of the Chakravartin. He wins
the magic sandalwood-tree, but his obtaining of the other
" jewels " is reserved for Book XV.
It has been considered necessary to give a somewhat
detailed resume of this Book, because, with the exceptions of
the brief sub-stories 164, 165 and 166, it is entirely devoted to
the Main Story.
There are several important points to notice. In the first
place, the Book is crowded with detail. Marriages and ad-
ventures follow one upon the other at an enormous rate.
In the second place, we must remember that they are all
centred round the disappearance of Madanamanchuka. The
Book, then, is really a cycle of marriages, with intermediate
adventures. In this cycle the incident of N.'s marriage to
the five Vidyadharis is comparatively unimportant, yet it
gives its name to the whole Book. This fact, added to the
obvious condensing of so many incidents in order to cram
them into a single Book, makes it practically certain that
{ originally each marriage must have formed the subject and
title of a separate Book.
We have had several examples of this already e.g. Books
112 THE OCEAN OF STORY
VII, IX and X. Any doubt as to the probability of this
is surely removed by finding that this is exactly what has
happened in the case of the Brihat-kathd-sloka-samgraha.
Each marriage has a Book to itself, and is recorded with far
greater detail than in the K.S.S. On the evidence given
by the K.S.S. itself we can definitely state that the present
Book (and also Book XV, q.v.) originally must have come
before Book XII, and consequently also Book XIII, which is
a continuation of Book XII.
If this were not so, the events in Books XII and XIII
could never have happened, for Madanamanchuka would
not have been lost, and consequently the search, leading to
all the other marriages and adventures, would never have
taken place.
Book XV: Mahdbhisheka (Vol. VIII, pp. 70-93).
This is a direct continuation of the previous Book.
N. obtains the seven jewels, and starts on the last of his
expeditions. After sundry adventures and vicissitudes he
conquers his sole remaining enemy, Mandaradeva. N. proceeds
to consolidate his empire. He marries five Vidyadharis (a
repetition of a similar incident in the last Book), and prepares
for his coronation on the Rishabha mountain.
The coronation takes place, and of his two dozen odd
wives, Madanamanchuka alone is crowned with N. Udayana,
Vasavadatta and Padmavati are invited, and with a blare of
trumpets and general rejoicing the Book ends. Not only the
Book, we would imagine, but the entire work. 1 Yet we find
three more Books still unopened.
Book XVI : Suratamanjari (Vol. VIII, pp. 94-131).
Years have passed. One night N. has an evil dream,
and, on awakening, calls upon the science named Prajnapti
for an explanation. He is told all the news of his family in
KauSambi. Udayana, his wives and ministers are dead,
Gopalaka has given his kingdom to Palaka, and has retired
1 See WoY. VIII, p. 93n.
TERMINAL ESSAY 113
to the Black Mountain in company with the hermits of
Kasyapa. N. hastens there to see his uncle, and remains
during the rainy season.
With Chapter CXII begins the incident of Ityaka's
attempted ravishing of Suratamanjari, who gives her name to
the Book. An inquiry is started. It turns out to be a family
matter, and the evidence of Palaka, his son, and his minister
are needed. They accordingly are sent for, and the court sits.
Evidence is found against Ityaka, but, by the request of the
hermits, his life is spared.
The next chapter, the last of this Book, deals with the
history of Taravaloka, and has nothing whatsoever to do
with what precedes or follows. At the end of it N. is still
on the Black Mountain among the Rishis. Here, then, is the
occasion on which he is among the Rishis already referred
to in Book VI, and on which he is requested to relate " from
the beginning " all his adventures.
If, then, Chapters CXI and CXII preceded Book VI, all
would be clear.
Book XVII : Padmdvati (Vol. VIII, pp. 132-209).
The Rishis now ask N. how he could bear his separation
from Madanamanchuka. This is merely an excuse to intro-
duce the story of Muktaphalaketu and PadmavatI, which
takes up the rest of the Book. It is supposed to have been
told during the period covered by Book XIV. Thus it is not
in its proper chronological order.
Book XVIII : Vishamasila (Vol. IX, pp. 1-86).
This last Book also is out of place, as it is merely another
tale told to N. while he was separated from Madanaman-
chuka. But it is even more extraneous, as it deals with
Vikramaditya, who was much later than the period to
which Udayana and N. must be assigned.
Somadeva (and perhaps even the Kashmirian compilers)
places this Book at the very end as a kind of Appendix, for it
would at once be apparent that heroes who were supposed to
VOL. IX. h
114
THE OCEAN OF STORY
date from the time of Buddha could not listen to tales about
a king as recent as Vikramaditya.
As already mentioned, the final return to the Main
Story is purely conventional. So tame and unconvincing
is the conclusion of this work, especially after the " grand
finale " at the end of Book XV, that the most casual reader
must at once suspect textual commutation on a fairly large
scale.
Before we compare the order of the Books as found in the
Brihat-kathd-manjari and Brihat-kathd-sloka-samgraha , with
a view to reconstructing as far as possible the original work
of Gunadhya, it will perhaps be best to arrange in tabular
form the points we have noticed in the foregoing pages :
Name of Book
1. Kathapitha
2. Kathamukha -\
3. Lavanaka
4. Naravahanadatta-
janana
5. Chaturdarika
6. Madanamanchuka
7. Ratnaprabha
8. Siiryaprabha
9. Alankaravati
10. Saktiyasas
Comments
Legend of Gunadhya. Complete
in itself.
Uninterrupted series of events
describing period from birth of
Udayana to that of his son N.
Vidyadhara tale. Quite separate.
Could go in anywhere.
Unconnected. Apparently a fresh
beginning. Must originally
have stood after the first part
of Book XVI, because of
Rishis incident.
Two love adventures. Probably
once formed two separate
Books.
Like Book V. Vidyadhara tale.
Quite separate. Could go in
anywhere.
Two distinct divisions. Both
separate and unconnected.
Unconnected. Another marriage.
Excuse for numerous sub-tales.
TERMINAL ESSAY
115
Name of Book
11. Vela
12. Sasankavati
13. Madiravati
14. Pancha
15. Mahabhisheka
16. Suratamanjarl
Comments
Another marriage. Very, and
suspiciously, short.
^Text shows Book must be in its
wrong place. N.'s chief wife is
lost.
Direct continuation. Wife is still
lost.
Mystery of loss explained. N.
marries several other women.
Direct continuation. Leads to
coronation. Finale.
Another unconnected Book. First
part helps to explain Book VI
and should precede it. Second
part quite separate. Could go
in anywhere.
Out of place. Told during period
of Book XIV.
Out of place. Told during period
of Book XIV, but is also an
obvious addition, and could
not have been in the original.
We can now see the situation at a glance. Books II, III
and IV form a group ; V and VIII are unconnected and both
Vidyadhara narratives; VI looks like a new beginning, but
lacks any explanatory introduction ; VII, IX, X and XI are
marriages, more or less unconnected ; XII and XIII are closely
connected, but must come after XIV and XV (also connected),
and consequently also after XVII and XVIII, because the
events they relate happened during the period covered by
XIV. The remaining Book, XVI, must be regarded as of two
distinct divisions, the first supplying the necessary introductory
matter to VI, and the second being quite unconnected.
It will thus be seen that the critical inspection of the
work as presented by Somadeva shows without doubt that
the work has undergone much reshuffling as far as the order
of Books is concerned.
17. Padmavati
18. Vishamaslla
116 THE OCEAN OF STORY
We can now turn to the Brihat-kaiha-mahjari and see if
the order followed by Kshemendra in any way confirms our
theories.
The first five Books correspond to those of Somadeva.
Then the differences begin. We notice Books V and VIII are
put together. This is followed by Vela, the very short Book,
but the chief interest here lies in the fact that it finishes with
the loss of Madanamanchuka. In the K.S.S. this incident is
found at the beginning of Book XIV, Pancha. Thus, so far,
we find Kshemendra's order much better than that adopted
by Somadeva. After Vela he has placed Books XII, XVIII,
XIII, XVII, thus obtaining a correct sequence of events,
which is lacking in Somadeva. Book XIV follows, but with
its opening incident transferred to the end of Book XI (Vela),
as has been already mentioned.
Thus we see that our complaints about the order of the
Books in the K.S.S. are fully justified by what we find in
Kshemendra. The question which at once presents itself is,
Why did not Somadeva copy the order in Kshemendra instead
of changing it and so introducing muddling anachronisms?
The answer would appear to be that he took what he con-
sidered to be the lesser of two evils ; for although Kshemendra
has followed a better order of Books dependent upon the loss
of Madanamanchuka, he has had to pay dearly for it in the
rest of his work. For here we find chaos, and no attempt
made to remove it. Such inconsistency makes us chary of
giving Kshemendra credit for the arrangement of the first
part of the work. He probably left it as he found it. Soma-
deva, on the other hand, saw how unconnected his material
was, but preferred to put together only such chapters as
were undoubtedly connected. We have seen how Book XV
follows directly on to XIV ; but Kshemendra, by his placing
of Pancha, has been forced to separate them by other
three Books, thus introducing all kinds of improbabilities
and chronological impossibilities.
The incident of N. relating his adventures to the Rishis
in the third person must have seemed entirely upsetting to
Kshemendra, and he gets over the difficulty by omitting it
TERMINAL ESSAY 117
altogether. As Lacote has remarked, the above clearly shows
that the Kashmirian Brihat-kathd was a compilation and not
an original work.
I think we must attribute the unsatisfactory state of the
text of the Kashmirian work very largely to the simple fact
that the compilers (there may have been several at different
dates) were not trying to reconstruct in their entirety the
adventures of N. They had a very different object in view
namely, to use the story as a frame for all the tales they could
collect together. The better-known incidents would have to
appear in some detail, while many of N.'s love- adventures
could be ignored or highly compressed. The result has its
pros and cons. On the one hand we are given a jumbled and
very defective version of the story of N., but on the other
hand we have that huge mass of tales which sheds so much
light on the manners and customs, the folklore and beliefs of
a country so poor in historical documentary evidence.
True, the Panchatantra and Vetdlapanchavimsati are found
in separate collections, but scholars are not yet agreed as to
the respective values of the different versions.
That Somadeva was very conscious of the difficulties in
the text or texts he was using is clear from his introductory
remarks (Ocean, Vol. I, p. 2), where he says : "... the
observance of propriety and natural connection, and the
joining together of the portions of the poem so as not to inter-
fere with the spirit of the stories, are as far as possible kept
in view. . . ." The meaning of this is not perfectly clear,
and great importance should be laid on the correct translation
of the passage.
Many suggestions have been made, but Lacote alone has
treated it in the light of his extensive critical examination of
the whole subject, taking into consideration all debatable
grammatical queries and all possible modes of construction.
His translation of the full passage is as follows :
" Tel l'original, telle cette copie ; pas d'une ligne meme
elle ne s'en ecarte. Je comprime le volume du recueil et je
traduis, voila toute la difference. Attentif a observer, autant
que je le puis, les convenances (litteraires) et l'ordre logique,
118 THE OCEAN OF STORY
en ayant soin de n'interrompre ni le recit ni le ton des senti-
ments, je ne le suis pas moins a disposer une portion de poeme
regulier. Mes efforts ne vont pas a gagner une reputation
d'artiste consomme ; je veux simplement qu'on puisse retenir
sans peine ce vaste ensemble de contes de toute espece."
This clearly means that he has been accurate as far as the
subject-matter is concerned, but has found it necessary to
alter the order of some of the Books. Here he surely must
refer to Books VI-XVIII, while the " portion de poeme
regulier " which he has been so careful to arrange in proper
order can be none other than Books XIV-XV.
When we turn to the Brihat-kathd-sloka-samgraha x we at
once find ample support for our theories. The order of the
Books is reasonable and clear, and what in the Kashmirian
versions was passed over with little more than a mere refer-
ence is now detailed in full. In fact, we not only meet with
entirely new adventures, but find certain of the characters
presented in quite a different light.
For the first time the improbabilities found in the Kash-
mirian accounts of Madanamanchuka's marriage and the
romance of Kalingasena entirely disappear. Their social
standing is certainly much lower, but this only adds to the
strength of the plot.
Vegavati, being of much higher birth, has been accepted
by the Kashmirians practically unaltered. Their desire to
raise the social standing of the principal characters to the
detriment of the tale is manifest. In some cases where they
have raised merchants to the rank of princes, or mortals
to the degree of Gandharvas, we are able to detect the fraud,
for the same names have been retained with suffixes which
violate the accepted rules of Sanskrit etymology.
So great appears to be the wish of the Kashmirian com-
pilers to raise the social tone of the work, that tales which
cannot escape their low-type settings are altogether omitted,
but appear in detail in the Nepalese version.
Without giving other evidence of the accuracy of
1 Discussed in detail by Lacote, Essai, pp. 146-198, and edited by him,
with a French translation, the same year (1908).
TERMINAL ESSAY 119
Budhasvamin's work as detailed by Lacote, I would mention
one point which seems to me of great importance. We have,
of course, noticed that throughout the whole of the Ocean
the chief deity is Siva. Now, in the Sloka-samgraha it is not
Siva, but Kuvera. The name of the hero alone tells us which
is correct. Naravahanadatta means " given by Naravahana."
Naravahana is one of Kuvera's, and not Siva's, titles. So,
when Udayana was praying for a son, it must have been
Kuvera whom he worshipped, otherwise our hero's name
would have been Sivadatta or some other name compounded
from one of Siva's many titles.
It is obvious that the Kashmirian compilers have altered
the name of the deity in accordance with local contemporary
beliefs.
Numerous other examples of the reliability of Budha-
svamin's work could be quoted, but full details will be found
in Lacote's Essai. With the help, then, of the Sloka-samgraha,
we are able to get a fairly shrewd idea of what Gunadhya's
original work must have been like. The first Book corre-
sponded to Book XVI of the K.S.S. It contained the history
and abdication of Gopala and Palaka, which led up to the
incident of Ityaka and Suratamanjarl. The subsequent trial
brought N. on the scene, who later was asked to relate his
history. After some hesitation (only in the B.K.S.S.) he com-
menced (K.S.S., Bk. VI, ch. xxvii) by relating his family
history (K.S.S., Bks. II, III with possibly another, now lost,
giving further details of Udayana's amours 1 ).
The story of his own birth (K.S.S., Bk. IV) follows. Ignor-
ing the two Vidyadhara Books (K.S.S., Bks. V and VIII),
which, as we have already seen, could go in anywhere, we
come to the heroine of the whole story, Madanamanchuka.
N. sees her as a child and falls in love with her (K.S.S.,
Bk. VI, ch. xxxiv). Various adventures follow (only in
the B.K.S.S.), leading up to the marriage (K.S.S., Bk. VI,
1 It seems probable that Gunadhya used only a portion of the widely
1 known Udayana cycle of legends current at the time.
Reference should be made to Burlingame's Buddhist Legends, Harvard
Oriental Series, vol. xxviii, pp. 247-293 ; Synopsis, pp. 79-84 ; parallels,
pp. 62-63.
120 THE OCEAN OF STORY
ch. xxxiv-end). Then comes the sudden disappearance of
Madanamanchuka (K.S.S., Bk. XIV, ch. cv), resulting in
numerous adventures, usually terminating in a fresh marriage.
The order and number of Books thus formed cannot be deter-
mined for certain, but in the K.S.S. they certainly included
Books XIV (chaps, cvi, cvii), VII, IX-XIII, XIV (ch. cviii)
and XV.
We can also add Books XVII and XVIII, if, as Lacote
thinks is the case, they are not apocryphal.
The plan of the Brihat-kathd resembles that of the Rdmd-
yana to a certain extent the setting out of the hero to recover
his lost love, acquiring others on the way, the constant help
of a trusty friend, the purity of the captive wife, and the final
triumph on her safe recovery.
We must not press the comparison further; but to dis-
regard it would be a mistake, because then we would miss the
due appreciation of the genius of Gunadhya. Not that it is
evident from the fact that he has copied the plan of the great
Epic, but because, having copied it, he proceeds to treat his
subject-matter in a way unheard of and absolutely original.
His heroes are not borrowed from the great national epics,
the deity is not the omnipotent Siva or Vishnu, and the
incidents in the tale are not confined to kings, princes and
gods.
In place of this usually accepted precedent we find the
heroes are but petty princes who rub shoulders with mer-
chants, artisans, sailors, adventurers and beggars. The
heroine is the daughter of a prostitute, but her desire to raise
the level of her caste and be worthy of her husband gives great
strength to the character that Gunadhya has created. The
chief deity is Kuvera, the god of merchants and treasures.
All this must have struck contemporary audiences as most
original and novel. But there is another point that we must
not miss. The nature of the work would reach a much wider
public the kind of public, in fact, which would flock together
at the annual festivals held at Kausambi and Ujjayini. Per-
haps long extracts from the Brihat-kathd were recited at these
events ; anyway I notice Lacote thinks it likely.
We can now more readily understand that the Kashmirian
TERMINAL ESSAY 121
compilers would find much to alter and suppress. The
necessity for an Introduction also becomes more apparent.
Thus at the end of our short inquiry we find that the
K.S.S., as we have it to-day, is but a poor and badly arranged
version of the original work. This Somadeva must have
known ; and though we see he has done his best to rearrange
certain portions of it, he was well aware that any attempt to
reconstruct it entirely would mean little less than composing
a new work.
There was, I think, another factor which prevented Soma-
deva from making too drastic alterations namely, his wish
to retain all that mass of sub-stories added by the Kash-
mirians. The frame -story had been altered in order to take
them in as naturally as possible. Although in many cases
they are introduced in the most clumsy fashion, it is clear
that considerable alterations would have to be made in
Gunadhya's text before it was ready to receive so many new
stories.
But we must not complain far from it for the result has
been that in about a.d. 1070 Somadeva has presented us with
one of the greatest collections of tales the world has ever seen
tales which not only mirrored contemporary customs and
beliefs, and exhibited the versatile genius of the story-teller,
but tales which were destined to inspire the genius of unborn
giants of European literature Boccaccio, Goethe, La Fontaine,
Chaucer and Shakespeare.
As to Kshemendra, we should have lost little if he had
not lived, or at any rate had not produced a version of the
Brihat-kathd.
But with Somadeva matters are very different. We must
hail him as the Father of Fiction, and his work as one of the
masterpieces of the world.
RETROSPECT
THERE remains but the pleasant task of acknow-
ledging the help received during my long work
of editing the Ocean. So varied have been the
subjects of my notes and appendixes, that my inquiries and
correspondence have been very great. It is most gratifying
to know that, with hardly a single exception, I have found
scholars and fellow-students only too pleased to help in any
way they could.
First and foremost, I would mention the superintendents
of the Reading Room of the British Museum. The numerous
bibliographical queries, which they have helped to clear up,
have, I fear, taken up much of their valuable time, but the
kindness and patience they have always shown is remarkable.
In this connection I would especially mention Mr F. D. Sladen,
Mr A. I. Ellis and Mr L. C. Wharton. In the Department of
Oriental Books and MSS. I owe gratitude to Mr E. Edwards,
while the continuous assistance afforded by the head of the
department, Dr L. D. Barnett, has been a sine qua non of the
whole work.
I have already mentioned names of eminent members
of the Royal Asiatic Society, the Royal Anthropological
Institute, the Folk-Lore Society, the School of Oriental
Studies, and other similar scientific bodies who have allowed
me to take advantage of their learning and erudition.
I would also like to mention the friendly way in which
American scholars have so readily replied to my queries,
forwarded me copies of their articles and works, and done
everything they could to assist in my research.
As I am sure my subscribers will be only too ready to
admit, the engineering of any ten-volume work is no light
undertaking, particularly if it includes numerous indexes
and appendixes, which continually have to be overhauled,
rearranged and improved. Questions of " setting up," sizes
122
RETROSPECT 123
of type, and a hundred other important points in the general
" make-up " of the work have had to be taken one by one and
discussed in the most minute detail, before a working precedent
could be set up.
I think, then, the feeling of satisfaction of an editor will
be duly appreciated when he sees the completion of a work
that has occupied what is usually considered the best ten
years of his life. Before speaking of the incident that gave
rise to the whole idea of the work, and the man who made
the carrying out of that idea possible, I would offer un-
stinted thanks to my two secretaries, whose patience and
pertinacity have so largely contributed to the success of the
work, Miss Betty Krause (who had to return to America
during the publication of Vol. V) and Miss Maud Lundblad,
who continued her work to the end.
To the Riverside Press, who have devoted special care and
attention to the printing of the volumes, and have always been
ready with valuable suggestions, I am also very grateful.
Then there are my reviewers to be considered. They
have, one and all, received the work in the kindest and most
sympathetic way imaginable, and it is of course largely due
to this that we have been able to get such a complete list of
subscribers, and produce the work volume by volume with as
little delay as possible.
The incidents which gave rise to the idea of re-editing
Tawney's great translation form quite a little romance, and
should, I think, find a place here.
In 1917 and 1918 I was working on my Bibliography of
Sir Richard Burton, and my whole mind became saturated in
what I may term " Burtoniana." My researches took me
for many months to the Central Library, Kensington, where
the remains of Burton's library are housed. My work was an
arduous one, as I had to go through, not only every book
Burton wrote, but every pamphlet, article and letter, either
written by him, or in which he was interested. Many of these
pamphlets were bound up into volumes, but the majority
were packed away in thirty-four large book-boxes, containing
close on five hundred pamphlets. I had examined nearly all
124 THE OCEAN OF STORY
of them, when one especially arrested my attention. It
proved to be an odd part of Tawney's original edition of the
Kathd-sarit-sdgara. The work was entirely unknown to me,
and, although I knew the Nights intimately from cover to
cover, my knowledge of Sanskrit fiction was practically
confined to the Hitopadesa and " Pilpay's Fables." A hasty
inspection of the odd part in question at once convinced me
that it must belong to a work of the highest importance,
although I knew nothing of its age, author or translator.
I cannot say what it was, but I felt instinctively that this
odd part of an unknown Indian work was to be of the utmost
importance to me personally. For a time my work on the
Burton bibliography stopped, and I at once began to make
inquiries about the Kathd-sarit-sdgara. It seemed almost as
if Burton, with whom I had now become so intimate, was
offering me the chance of giving to the public the Indian
counterpart of his own great Arabian Nights. This feeling
grew on me more and more, and I was determined somehow
to see it through. And here, for the encouragement of
students hesitating to undertake a work of similar difficulty
and importance, I would add the following.
After having found out all I could about the work, and
having met Mr Tawney, I went straight to Dr Barnett at the
British Museum and asked his advice. I told him that, apart
from having a deep interest in Oriental folklore and kindred
subjects, I could lay no claim whatever to Oriental scholar-
ship ; but that in spite of this fact I was particularly anxious
to re-edit Tawney's work. Did he think the idea was pre-
sumptuous and ridiculous, and could I dare, with my strictly
limited knowledge, to attempt so large an undertaking ? So
kind and encouraging was his reply that I at once started on
a task that, alas ! many authors and editors have attempted
in vain to find a publisher. After I had explained the nature
of the work and the number of volumes I had estimated it
would take, my hoped-for publisher smiled sympathetically
and asked the sum I was prepared to put down for the work.
My answer merely provoked the wishes for a " Good morning."
In fact, as time went on, this termination of my interviews
began to grow monotonous. However, I never despaired, and
RETROSPECT 125
finally discovered that the most enterprising and trenchant
figure in the literary world was not a publisher at all, but
a bookseller Mr Sawyer of Grafton Street. Accordingly I
hastened to Grafton House and once more explained my
business, which by this time sounded to me more like a recita-
tion than anything else. I waited for the usual " Good
morning," but it did not come. " This work," he said,
" must be of the highest importance, and should be published
in a form worthy of that importance. From what you tell
me, it is one of the world's greatest collections of stories, and
in all my long experience of bookselling I have never once
been asked for it, or even seen a copy. I conclude that it is
known only to Oriental scholars. I regard it as an unknown
masterpiece, and am willing to publish it myself at my own
expense."
My chief difficulty was thus overcome, - and we at once
got to work on all those preliminary details necessary in
the engineering of such a large undertaking.
Mr Sawyer is truly a wonderful man, and the initiative
he displayed in sponsoring the work is deserving of the
very highest praise. It is needless to say that without his
support the work would never have seen fight ; and although
the enormous expense involved would have deterred most
men, however rich, once Mr Sawyer is determined on a pro-
ject, nothing can stop him. If he is satisfied and I think he
is and if in the Elysian Fields Mr Tawney is not disappointed
with the new edition of his Magnum opus, my work will have
received its reward.
INDEX I
SANSKRIT WORDS AND PROPER NAMES
The n stands for " note " and the index number refers to the number of the note. If there
is no index number to the n it refers to a note carried over from a previous page.
Achalamangala and the
serpent-king Ananta, King,
87n<*
.(Elian, Varia Historia, 47n 3
Agastya, the mythical saint,
89w 3
Aghori, order of Siva wor-
shippers, 12/1 1
Agnisarman and his Wicked
Wife, The Brahman, 75,
75n 3 , 76-77
Agnislkha, Vetala named, 13,
14, 26, 27
Agnisvamin, Brahman named,
74
Alaka, the city of Kuvera,
visited by Udayana, 103
Alambusha, mother of Kala-
vati, 20, 22
Alankaravati, Book IX, 108
AmaravatI, city of Indra, 2
Ambika (Durga, Parvati,
Gauri, etc.), 3
Amrita, pun on word, 89n a
Anangadeva, messenger
named, 6, 7, 10-12, 28,
29
Anangavati, wife of Kandarpa,
63, 66
Ananta, a thousand-headed
serpent, 87, 87w 6 , 88n
Andhra dynasty, the, 98,
99
Androcles, the story of, 47m 1
Anneke Mettinges and An-
neke Swarten and the
magic fat, 45n x
AnuragavatI, friend of Rupa-
vati, 65, 66
Apsarases, attendants of the
gods, 20, 106
Aristophanes, Birds, 3n x
Asoka tree, 53
Asuras, enemies of the gods,
2, 29, 87w 2
Aulus Gellius, Nodes Attica;,
47/1 1
Avanti, the land of, 2
127
Baring-Gould, S., Curious
Myths of the Middle Ages,
47n 3
Barnett, Dr L. D., Author's
Epilogue translated by,
87W 1
Bartsch, K., Sagen, M'drchen
und Gebrauche a us Meklen-
burg, 45w l
Basile, G. B., // Penlamerone,
78n
Benares, Varanasi i.e., 5n 2 ;
King of, 69 '
Bhadra, prince named, 49
Bhadrayudha, son of Vajra-
yudha, 5, 6, 36, 38-40,
49
Bhairava i.e. Siva, 19, 20
Bharhut Stupa, sculptures on
the, 51ft 1 , 53W 1
Bhillas or Bheels, 34, 45, 46,
48
Bhimapura, city called, 59,
60
Bhubhrits, the, kings or
mountains, 88, 88w 2
Bhutaketu, Vetala named,
45,71
Bloomfield, Professor M.,
Foreword to Vol. VII, 82w l
Bloomfield, M., "The Art of
Stealing in Hindu Fiction,"
Amer. Journ. Phil., vol. xliv,
78n ; " On False Ascetics
and Nuns in Hindu Fic-
tion," Journ. Amer. Orient.
Soc., vol. xliv, 23w 2 ; The
Life and Stories of the Jaina
Savior Parcvanalha, 82n x
Boccaccio, Decameron, 69w 2
Bohtlingk, O., and Roth, R.
(Sanskrit Wbrterbuch), 3w 2 ,
8n\ 10n 2 , 1271 1 , 42n\ 52n l
Borneo, cowries found in, 17n 2
Bragda Magus Saga, the, 47n 3
Brahma, 12, 13, 32
Brahmasthala, a grant to
Brahmans, 68
Briffault, R., The Mothers,
3 vols., Ldn., 1927, 17n 3
Brihaspati, minister of Indra,
"25,26
Brihat-katha, the, Gunadhya,
86, 89, 94, 100, 102, 103,
108, 117, 120, 121
Brihat - katha - mdnjari, the,
Kshemendra, 114, 116
Brihat - katha - sloka- samgraha,
the Nepalese version of the
Brihat-katha, 94, 96, 101,
112, 114, 118, 119
Brockhaus' text of the K.S.S.,
7w l , 10n 2 , 36n 2 , 42\ 52nS
58ft 1 , $1*1, 83W 1 , 87/1 1
Brown, W. N., " Escaping
One's Fate," Studies in
Honor of Maurice
Bloomfield, 1920, 25n l
Budhasvamin, compiler of
the Nepalese version of the
K.S.S., 101, 119
Burlingame, E. W., Buddhist
Legends, 11971 1
Burnett, A. C, Yule, H.,
and, Hobson-Jobson, 17n 2
Burton, R. F., // Pentamerone,
78n; Nights . . . , 37n\
45W 1 , 85ni
Canney, M. A., "Ashes,"
Hastings' Ency. Rel. Eth.,
vol. ii, 68n 2
Catalina, tale of Carisendi
and (Decameron), 69 2
Ceylon, occurrence of cowries
(Cyprxa moneta) in, 17n 2
Ceylon, Simhala i.e., 7n 3
Chakra, discus or dominion,
87, 88n
Chakrapura, place called, 58,
58/ii
Chamunda, the goddess, 18
Chandrapura, city called, 61
Chandraiekhara, king named,
51
128
Chandrasvamin, Brahman
named, 47, 68
Chandravati, daughter of
Chandrasekhara, 51, 52, 70
Charlemagne, Vidforull
changes his skin in the
presence of, 45n
Chataki and the rain-cloud,
67
Chatterjee, Sir Atul C, Fore-
word to Vol. IX, 94
Chaturdarika, Book V, 104
Chauvin, V., Bibliographie des
Outrages Arabes, 22n\ 38w 2 ,
82/1 1
Chitragupta, recorder of good
and evil deeds, 26
Cowries (Cyprcea moneta),
shell-money, 17, 17w 2 , 18
Coxwell, C. F., Siberian and
Other Folk-Tales, 75w l
Crooke, W., "Some Notes on
Homeric Folk-Lore,"
Folk-Lore, vol. xix, 9m 1
Cunningham, A., Stupa of
Bharhut, 51m 1
THE OCEAN OF STORY
Dagineya and the Vetala
Agnisikha who submitted
himself to King Vikrama-
ditya, The Cunning
Gambler, 14-17, 26-27
Danavas, enemies of the
gods, 29
Dandin (sixth century), 99,
100
Deccan, the, 72; conquered
by King Vikramaditya, 6 ;
the home of the Andhra
dynasty, 98
Desata, father of Kesata, 56,
64," 65
Detloses, the magic foot-
ointment of Margretha,
45 l
Devadatta, courtesan named,
80
Devasena, karpatika named,
43-45, 71
Devasvamin, Brahman named,
61
Devasvamin, son of Agnis-
vamin, 74
Devi (Parvatl, Gaurl, etc.),
19
Dhanadatta who lost his
Wife, The Merchant, 53-
54, 66-67
Dharma, Mlechchha, one who
disregards Hindu, 2n 2
Dhavalasena, ambassador
named, 8
Dundubhi, King of the
Yakshas, 12, 13
Durgaprasad text of the
K.S.S., 87n*
Dmpas, the seven, 26, 31, 33,
35, 36, 39, 50, 51
Ekakikesarin, chief of the
Bhillas, 46, 48
Ganas, attendants of Siva, 3,
4, 96
Gandharvas, attendants of
the gods, 49, 110, 118
Ganga, the river, 28
Ganges, the, 6, 69, 88n 3
Gauda, the King of, 34
Gaurl (Durga, Parvatl, consort
of Siva), 2
Gellius, Aulus, Nodes Attica:,
47m 1
Ghanta and Nighanta and the
Two Maidens, 29
Godavari, the river, 98
Gonzenbach, L., Sicilianische
Marchen, 78w
Gopala, king named, 34, 119
Gopalaka, uncle of Narava-
hanadatta, 86, 104, 106, 112
Grierson, George A., on the
tarkshyaratna jewel, 52m 1
Grierson, G. A., "Modern
Hinduism and its Debt to
the Nestorians," Journ.
Roy. As. Soc, 1907, 108n l ;
" Prakrit," Ency. Brit, vol.
xxii, 99n*
Gunadhya or Malyavan, 98-
100 ; semi-divinity of, 97
Gunadhya, the Brihat-katha,
94, '95, 101, 104, 107, 114,
119n\ 120, 121
Gunas, the three, or phases of
materiality, 89w 2
Gunasagara, king named, 50,
QOn 1 , 51
Gunavati, daughter of Guna-
sagara, 50-52, 70
Gunja fruits, 46
Hala, king of the Andhra
dynasty, 99, 99n l , 100
Hari or Vishnu, 7n 2 , 87, 88n
Harsha, King, 89
Hastings' Encyclopaedia of
Religion and Ethics, 68m 1 ,
75w l . For details see under
Ency. Rel. Eth.
Himalayas, the, 6, 86, 88
Indra, the king of the gods,
2, 8, 20-22, 25, 26, 29, 30,
30w\ 87n 4 , 88n 2
Indrajit, son of Ravana, 30,
30n l
Jambu tree, 47
Jayadatta, Brahman named,
60
Jayadhvaja, king named, 34
Jayanta and the Golden Deer,
29-30
Kailasa, Mount, 2, 6, 86, 96
Kalapaka, grammar called,
97
Kalasa, King, 88, 89w 2 - 3
KalavatI, a heavenly nymph
named, 20-22, 24-26
Kalinga, the country of, 53,
70,71
Kalingasena's marriage to
King Vikramaditya, 43-46,
48-50, 52-53, 67, 68, 70-71
Kalpa i.e. 1000 Mahayugas,
or 4320 million years, 25,
26
Kalpa tree, the wishing-tree
of paradise, 87, 87n 5 , 88
Kamalalochana, Kusuma-
yudha and, 61-62
Kamalini, the friend of the
i.e. the sun, 30
Kamarupa, place called, 80,
82
Kanabhuti or Supratika, 96,
97
Kanchanadamshtra, king
named, 48
Kandarpa,The TwoBrahmans
Kesata and, 54-61, 62-66
Kanva, hermit named, 1, 49,
85
Kdpdlika i.e. a worshipper of
Siva of the left-hand order,
12, Un\ 13, 14, 27, 28, 68-
70
Karnata, the King of, 34
Karpatika i.e. dependent of
a king, 43, 43n*, 71-74
Karttikeya, the god, 97
Kashmir, the realm of, 87 ;
use of cowries in, 17n 2
Kasmlra conquered by King
Vikramaditya, 7
Kasmlra, Sunandana, King of,
34
Kasyapa, hermit named, 1,
85, 105, 113
Kataha, dvlpa named, 50
INDEX I SANSKRIT WORDS, ETC.
Katantra, grammar called,
97, 100
Kathamukha, Book II, 101-
102
Kathapltha, Book I, 95-101
Katha-sarit-sagara, the, Soma-
deva, 94, 98, 107, 108, 112,
116, 119-121
Katyayana or Pushpadanta,
86, 96
KausambI, city called, 96, 99,
104, 110, 112, 120
Kern, Dr, conjectures by, 5n 3 ,
7w>, 9n\ 32n\ 3in\ 42n\
44n 2 , 54n l
Kesata and Kandarpa, The
Two Brahmans, 54-61, 62-
66
Ketaka tusks of an elephant,
38
Khandavataka, city called,
72, 73
Khatvanga, staff with a skull
at the top, a weapon of
Siva, 68n x
Kistna, the river, 98
Kohler, Dr Reinhold, notes
to Gonzenbach's Sicilian-
ische Mdrchen, 78n
Krishnasakti, Rajput named,
72, 74
Kshatriyas, warrior caste, 48
Kshemendra, Bfihat - hatha -
manjari, 116
Kusumayudha and Kamalalo-
chana, 61-62
Kuttanikapata, gambler
named, 25
Kuvera, the God of Wealth,
12, 13, 29, 103, 119, 120
Lacote, F., Essai sur Gunadhya *
et la Brhatkatha, 94, ' 95,
100, 101, 117, 118nS H9
Lakshmana, brother of Rama.
30
Lanka (i.e. Ceylon), city of,
30
Lata, the King of, 34
Lavanaka, Book III, 102-104
Lihga of jewels, Siva appears
in the form of a, 10
Linga of tarkshyaratna, 52,
52ni
LiAgas erected by Gunadhya
and Valmlki in Nepal, 97
Macculloch, J. A.,
" Cannibalism," Hastings'
Ency. Rel. Eth., vol. iii,
75ni
VOL. IX.
Madanalekha, daughter of
King Virasena, 8, 31
Madanamanchuka, head
queen of Naravahanadatta,
85, 86, 106, 109-113, 116,
118, 119, 120
Madanamanchuka, Book VI,
105-107
Madanamanjari and the
Kapalika, 12, 12ft 1 , 13-14,
27
Madanasundari, daughter of
the Bhilla king, 48-50, 52,
70
Madhyadesa conquered by
King Vikramaditya, 6
Madiravati, Book XIII, 109-
110
Magarasvamin, painter
named, 35
Mahabharata, the, Vyasa, 2n 2 ,
97, 99m 1 , 108
Mahabhishekha, Book XV,
112
Mahakala, an epithet and a
famous UAga of Siva, 17-19
Mahamati, son of Sumati, 5
Mahendraditya, king named,
2-5
Mahldhara, chaplain of King
Mahendraditya, 5
Mainaka, the mountain, 88n 2
Makaranda, garden called, 12
Malabar coast, cowries found
on the, 17n 2
Malayapura, city called, 39
Malayasimha, king named,
39, 41 '
MalayavatI, princess named,
36, 37ni, 38-41, 43, 72
Maldive Islands, cowries found
on the, 17w 2
M a 1 y a v a n, Gana named
(Gunadhya), 96, 97, 100
Malyavat, Gana named, 3, 4
Mandara, Mount, 7n 2
Manibhadra, the brother of
Kuvera, 12, 13
Manjaris, abridged versions,
97
Margretha Detloses receives
magic ointmentfrom Satan,
45ni
Maugis, the romance of, 47n 8
Mayapur(i), city called, 47,
79
Mettinges and the magic
yellow fat, Anneke, 45n x
Mlechchhas, the i.e. "outer
barbarians," 2, 2n 2 , 3, 4, 7,
31,41
129
Moksha or nirvana, the con-
dition of the redeemed
soul, 89n 2
Monier Williams, Professor,
explanation of the word
kapalika, 12n l
Muladeva and the Brahman's
Daughter, 77, 77n 2 , 78-85
Nagapura, city called, 22, 23
Nagas, snake-demons, 7, 49,
97
Nandana, the garden of the
gods, 21, 87, 87n 4
Narada, musical instrument
played by, 21
Narasimha, king named, 22
Naravahana, a title of Kuvera,
119
Naravahanadatta, son of the
King of Vatsa, 1, 85, 86,
95, 98, 101, 104, 105, 108-
113, 116, 117, 119
Naravahanadattajanana, Book
IV, 104
Narmada, the river, 54, 55, 57
Nepal, visits of Gunadhya
and Valmlki to, 97
Nepalamahatmya, the, 97
Nighanta and the Two
Maidens, Ghanta and, 29
Nirmuka, King of the
Persians, 34
Nirvana, lake resembling, 9
Nirvana or moksha, the con-
dition of the redeemed
soul, 89n 2
Oesterley, H., Baital Pachist,
47n 3
Omkarapitha, place called,
72,73
Padmavati, Book XVII, 113
Paisacha language, the, 98,
100
Paithan, the old Pratishthana,
98
Pancha, Book XIV, 110-112
Patichatantra, the, 95, 102,
108, 117
" P a ni c," priyangu i.e. a
small millet, 8, 8n 2
Parijala or coral tree, 87,
87n 2
Parvati (Durga, Gauri, etc.,
wife of Siva), 1, 2, 3, 96,
100
Patala, the underworld, 4, 49
Pataliputra, city called, 56,
62-65, 74, 77, 82, 84
130
THE OCEAN OF STORY
Pingl, prii/angu (Panicum
Italicum) i.e. the Kash-
mirian, 8n 2
Pis.uhas, demons hostile to
mankind, 4, 97
Prajapati, the Creator, 29
Pratishthana, the modern
Paithan, 97-99
Pre Her, L., Griechische
Mythologie, 29n x
Priyangu (a small millet),
body like a, 8, 8n 2 , 28
Pushpadanta or Katyayana,
86, 96
Radigund to Malaya vatl,
resemblance of, 37/1 1
Rahu, the demon, a head
without body, 87, 88n
Rajatarahginl, the, Kalhana,
87n 6
Rakshasas, demons hostile to
mankind, 3, 4, 6, 30, 55,
56, 64, 73
Ralston, W. R. S., Russian
Folk- Tales, Ldn., 1873, 37w x
Ralston, W. R. S., and
Schiefner, F. A. von,
Tibetan Tales, 82m 1
Rama, 5, 30
Ramdyana, the, Valmikl, 97,
120
Rambha, a heavenly nymph,
21,22
Rat an, pitcher concealed
under a, 23
Rati, wife of the God of
Love, 106
Ratnadatta, Brahman named,
55,56
Ratnakara, city called, 60
Ratnakara, the horse of
Vikramfiditya, 43
Ratnanadi, the river, 59
Ratnaprabha, Book VII, 107
Ratnaprabha, wife of Narava-
hanadatta, 86
Ratnapura, city called, 57,
60, 63, 65, 66
Havana, chief of the Rak-
shasas, 30
Rishabha mountain, the, 86,
' 112
Rishis, the seven, 105, 106,
" 113
Rohde, E., Der Griechische
Roman, 3Gn\ 37n\ 47n 3 ,
5 In 1
Roth, R., Bohtlingk, O., and
(Sanskrit Worterbuch), 3n 2 ,
8n\ 10n 2 , 12n\ 42nS 52n*
Rudrapala, general of Ananta,
87n 6
Riipavatl, daughter of Ratna-
datta, 55-57, 63-66
Sachl, wife of Indra, 2
Saktikumara, king named,
. 34
Saktiyasas, Book X, 108
Sangrama, king named, 87
Sanvarasiddhi, bard named,
39-41
S a p i a, story of, Basile's
Pentamerone, 78w
Sarmishta, 6
Sarvavarman, minister of
King Satavahana, 97, 100
Sasankavati, Book XII, 109
Safin, magician named, 77-
79, 81
S a t a k a r n i, king of the
Andhi-a dynasty, 98
Satavahana, King, 87, 97-99
Saumyadar^ana, wife of King
Mahendraditya, 2
Saurasthra conquered by
King Vikramaditya, 6
Savaras (Bhillas, etc.), 46, 48,
49
Schiefner, F. A. von, Ralston,
W. R. S., and, Tibetan
Tales, 82W 1
Shakespeare, All's Well that
Ends Well, 77n 2
Siddhas, independent super-
humans, 10
Simhala (i.e. Ceylon), the
King of, 7, 7w 3 , 8, 10, 28,
30-32, 34
Simhavarman, son of the
King of Simhala, 34
Sindh, the King of, 34
Slta, wife of Rama, 30
Siva, 2-5, 10, 12W 1 , 19W 1 , 20,
21W 1 , 26, 41, 68n!, 69, 85,
86, 89n 4 , 96, 106, 111, 119,
120
Soma, the son of Rama i.e.
Somadeva, 89
Somadeva (Katha- sarit-
sagara), 87w 6 , 94, 95, 97,
101-103, 107, 113, 115-117,
121
Somasarman, father of
Agnisarman, 75
Sorensen, S., An Index to the
Names in the Mahabharata,
2 2
Sorfarina, story of, Gonzen-
bach's Sicilianische Marchen,
78n
Spenser, E., The Faerie
Queene, 37n x
Sri or Lakshml, wife of
Vishnu, 2, 7w 2
Srldhara, son of Mahldhara,
, 5
Sringaravati, friend of
Anurfigavati, 65, 66
Stein, M. A., Kalhana' s
Rdjatarangint, 17n 2
Sthanu i.e. Siva, 19
Stokes, M., Indian Fairy
Tales, 47w x
Subha, prince named, 49
Sumanas, daughter of
Jayadatta, 59, 60, 62-66
Sumangala, the assumed
name of the Brahman's
daughter, 80, 81
Sumati, minister named, 2,
5
Sunandana, king named, 34
Sunda and Upasunda, story
of, 29i
Supratlka, Yaksha named
(Kanabhuti), 96, 97
Supratishthita, city called,
96, 97
Suratamanjan, Book XVI,
112, 113
Surupa, daughter of a Naga,
49
Survaprabha, Book VIII,
107-108
Suryavati, daughter of the
King of Trigarta, 88, 88W 1 - *
Suvarnadvlpa (the Island of
Gold), 51
Suvigraha, ambassador
named, 70
Swarten and the magic black
fat, Anneke, 45ft 1
Tamala tree, 43
Tarkshyaratna, a dark precious
stone, 52, 52w x
Taravali,aGandharva maiden,
49
Tawney, C. H., 9n\ 87n\
93
Taylor MS. of the K.S.S.,
the, 26n 2 , 27w 2 , 34n 2 , 36w 2 ,
38n 3 , 42W 1 , 83n x
Thinthakarala, The Bold
Gambler, 17-26
Tilaka, ornamental mark on
the forehead, 88, 89W 1
Tilottama, a heavenly nymph,
8
Trigarta, the monarch of,
INDEX I SANSKRIT WORDS, ETC.
Uchchhaihsravas, 43, 44
Udayana, the King of Vatsa,
94, 101-106, 112, 113, 119
UjjayinI, city called, 2-4, 12,
17, 21, 22, 25, 32, 34, 42,
45, 50, 53, 70, 74, 80, 83,
85, 98, 99, 100, 102, 120
Upasunda, story of Sunda
and, 29n*
Urvibkrits, mountains and
kings, 89, 89n 3
Vajrayudha, warder named,
2,5
Valmlki, the Bamayatia, 97
Vandhya, Yakshi named, 44
Varanasi i.e. Benares, 5, 5n 2 ,
54
Vararuchi or Katyayana, 96,
97, 100
Vardhamana, city called, 53,
75
Vasavadatta, queen of the
King of Vatsa, 102, 104
Va^uki, the serpent - king,
7n 2
Vatsa, the King of, 85
Veckenstedt, E., Wendische
Sagen, 45n x
Vedas, the (three), 3, 79
Vegavatl, Vidyadhari named,
Vela, Book XI, 109
Vena, the river, 57
Vetala entering a corpse, 14
Vetalapailchavtjhsati, the, 117
Vetalas, demons hostile to
mankind, 3, 4, 6, 13, 14,
45,46,49,50,52,53,71
Vibhlshana, king of the
Rakshasas, 30
Vibudhas i.e. sages and gods,
87,87n3 H *
Vidforull who became re-
juvenated by changing his
skin, 47n 3 , 48n
Vidyadharas, independent
superhumans, 85, 86, 96,
104, 105, 106
Vidyadhari, female form of
Vidyadhara, 107, 108, 110-
112
Vijayavarman, king named,
34
Vikramaditya, Kalingasena's
Marriage to King, 43-46,
48-50, 52-53, 67, 68, 70-71
Vikramaditya, King, 13-15,
27, 50, 51, 113, 114
Vikramaditya, Story of King,
2, 2ni, 3-11, 12, 28-29, 30-
33, 34-42, 43, 85
Vikramasakti, king named, 6,
7, 28, 28^, 30-32, 34
Vindhya forest, the, 96, 97;
mountains, the, 89n 3
Vindhyabala, Bhilla named,
34
Vlrasena, King of Simhala,
8
Vishama^Ila or Vikramaditya
King, 4, 5, 15, 41, 43, 45,
67, 71, 85
131
Vishamaslla, Book XVIII,
1-86, 113-114
Vishnu, 2, 7n 2 , 21, 84, 88n,
^ 108, 120
VisVakarman, the architect
of the gods, 2, 30, 35, 36,
52,70
Vitasta, the river, 88
Vyaghrabala, king named, 6
Vyasa, the Mahabharata, 97
Waldau, A., Bdhmischet
Marchenbuch, 37n x
Weil, G., Tausend und Eine
Nacht, 82n x
Winternitz, M., Gesckichte der
Indischen Litteratur, 99n 2
Yajna^vamin, Brahman
named, 60, 62, 79
Yakshas, subjects to Kuvera,
the God of Wealth, 3, 4,
12, 17, 28, 30, 31, 96
Yakshi or YakshinI, female
form of Yaksha, 13, 28,
29, 30, 31, 32, 35, 44,
45
Yama, the God of Death, 18,
25,26
Yama&kha, Vetala named,
14,27
Yamuna, the river, 28
Yojanas, measure of distance,
44,73
Yule, H., and Burnett, A. C,
Hobson-Jobson, 17n 2
INDEX II
Accusation of bastardy, 82,
82w*
Adulterous wife bitten off,
nose of, 76
Adventures of Anangadeva,
the, 7-12, 28, 30-32
" Adventures of Bulukiya,
The," The Nights, R. F.
Burton, 45n*
JEneid, Virgil, 44n x
Age and disease, fruit that
prevents old, 47, 47w 3
Air-flying witches, 57-59
" AH and Zahir," tale of The
Nights, Weil's trans., 82w*
All's Well that Ends Well,
Shakespeare, 77n 2
Alms to a woman, con-
sequence of refusing, 56,
56ni
American Journal of Philology,
"The Art of Stealing in
Hindu Fiction," M.
Bloomfield, vol. xliv, 78n
Animal transformation, 45
Animal, woman eats an, 75
Animals, pretended know-
ledge of the language of,
23,24
Arabian Nights. See under
Nights . . .
"Art of Stealing in Hindu
Fiction, The," M.
Bloomfield, Amer. Journ.
Phil., 78w
Artifice of the gambler, 23, 24
Ascetic, disguising as an,
23-25
Ashes on a funeral pyre,
magical rite of throwing,
68, 68n 2 , 69
"Ashes," M. A. Canney,
Hastings' Ency. Rel. Eth.,
68n 2
Author's Epilogue to the
K.S.S., 87, 87/1 1 , 88, 89
Authors, semi-divine
(Gunadhya, Valmiki and
Vyasa), 97
Automata, 9n x
133
GENERAL
Badawi and his Wife," The
Nights, R. F. Burton, Sbn 1
Bait a I Pachtsi, H. Oesterley,
47n 3
Bastardy, the accusation of,
82, 82n*
Bathing nymphs, stealing the
clothes of, 20, 20n l
Battle, description of a, 51
Bed made of lotus leaves, 39
Belly, of a boar, man issuing
fromthe,49; ofanelephant,
man and woman issue from
the, 49 ; of a fish, woman
issuing from the, 59 ; of
large fish, a whole ship
issues from the, 51, 51n x
Bibliographic des Ouvrages
Arabes, V. Chauvin, 22w x ,
38n 2 , 82m 1
Birds (Aves), Aristophanes,
3i
Black magic, sympathetic,
27, 27w x ; ointments, magic,
45n*
Black Mountain, the, 1, 113
Blood produced through cut-
ting off the head in picture,
27,27ft 1
Boar, man issuing from the
. belly of a, 49
Bodies of girls like the moon
and the priyangu, 8, 9, 28
Body, Rahu a demon with a
headless, 88w
Bbhmisches Marchenbuch, A.
Waldau, 37ft 1
Bold Gambler Thinthakarala,
The, 17-26
Book XVIII: Vishamasila,
1-86
Books I-XVIII of the K.S.S.,
discussion of, 95-116
Books in the K.S.S., tabular
list of, 114-115
Brahman Agniarman and his
Wicked Wife, The, 75,
75w3, 76-77
Brahman demons, the punish-
ment of the, 15, 16
Brahman named Agnisvamin,
74; named Chandrasvamin,
47, 68; named Devasvamin,
61 ; named Jayadatta, 60 ;
named Ratnadatta, 55, 56 ;
named YajnasVamin, 60,
62, 79
Brahman, The Permanently
Horripilant, 74-75
Brahman who recovered his
Wife alive after her Death,
The, 68-70
Brahman's Daughter, Mula-
deva and the, 77, 77w 2 , 78-
_ 85
BrA.hm.ans KeSata and
Kandarpa, The Two, 54-61,
62-66
Bridegroom, the substituted,
55-57
Buddhist Legends, E. W.
Burlingame, 119n a
Buddhists, seven precious
things of the, 23n x
"Cannibalism," J. A.
Macculloch, Hastings'
Ency. Rel. Eth., 75/i 1
Challenge to the Mothers,
Thinthakarala's, 17, 18
Changing skin as means of
rejuvenation, 48n
" Chaste Wife, Wright's,"
story of the, 53n 2
Chastity, the garland of, 53,
53n 2
Child of the Jar i.e. the
saint Agastya, 89, 89n 3
Churningofthe(Milk-)Ocean,
the, 7n 2 , 87n 2
Circle, the magic, 13, 13n x ,
14
City called Bhimapura, 59,
60 ; called Chandrapura,
61 ; called KausambI, 96,
99, 104, 110, 112, 120;
called Khandavataka, 72,
73; called Malay apura,
39; called Mayapur(i), 47,
79; called Nagapura, 22,23
134
THE OCEAN OF STORY
City called Pataliputra, 56,
62-65,74,77,82,84; called
Ratnakara, 60; called
Ratnapura, 57, 60, 63, 65,
66; called Supratishthita,
96, 97; called UjjayinI,
2-4, 12, 17, 21, 22, 25, ,'52,
34, 42, 45, 50, 53, 70, 74,
SO, 83, 85, 98, 99, 100, 102,
120; called Vardhamana,
53, 75 ; of La h k a (i.e.
Ceylon), 30
Clever boy, the, 83-85
Clothes of heavenly nymphs,
wliile bathing, stealing the,
20, 20/1*
Comparison between the
Rdmayana and the Brihat-
katha, 120
Conquest of various peoples,
Udayana's, 103
Contemplation, supernatural
powers of, 22
Contents of Books in the
K.S.S. unconnected, 104,
107, 108, 115
Cool and warm mangoes, the,
78, 79
Coral or pdrijdta tree, 87,
87n-
Corpse of a thief, demon
inhabiting the, 76, 77;
Vetala entering a, 14
Courtesan named Devadatta,
80 ; the sham, 80
"Cowry," Hobson-Job.scm, H.
Yule and A. C. Burnett,
17n-
Creator of the Vindhya
mountains, Agastya, 89w :i
Crow, interpretation of the
cry of a, 24
Cunning Gambler Dagineya
and the Vetala Agnisikha,
who submitted himself to
King Vikramaditya, The,
14-17, 26-27
Cunning Sumangala, the, 81
Curious Myths of the Middle
Ages, S. Baring-Gould,
47n :!
Curse on the heavenly nymph,
Indra's, 22
Cyproea moneta, cowries, 17w 2
Dancers disappear in carved
figures of temple pillars,
52
Daughter, Muladeva and the
Brahman's, 77, 77n 2 , 78-85
Death, The Brahman who
recovered his Wife alive
after her, 68-70
Death caused by the look of
a kapalika, 68
Decameron, Boccaccio, 69n-
Deer of gold and jewels
possessing life, 9, 9ft 1 , 28-
32, 34
Demon inhabiting the corpse
of a thief, 76, 77
Demons, the punishment of
tin- Brahman, 15, 16
Description of a battle, 31
Diamond, one of the five
precious things, 23w L
Dice with the Mothers,
Thinthakarala plays, 17, 18
Disconnection of contents of
Books of the K.S.S. , 104,
107, 108, 115
Discussion on Books I-XVIII
of the K.S.S., 95-116
Disease, fruit that prevents
old age and, 47, 47ft 3
Disguising as an ascetic, 23-
25
Dislike for men, princess's,
36, 37, 37m 1 , 39
Dogs of gold and silver, 9ft 1
Dream, falling in love with a
person in a, 36, 36m 1 , 38,
40 ; fruit given by Siva in
a, 44ft 2
Dwarf incarnation of Vishnu,
the, 84
Ear ornament, Thinthakarala
concealed in a lotus used
as, 21
Eating a gourd turns a man
into a python, 45 ; human
flesh, 75, 75ft 1
Elephant, man and woman
issue from the belly of an,
49
Elephant-faced god i.e.
Ganesa, 1
Encyclopaedia Britannica, 11th
e'd., 17n 2 , 99ft 1
Encyclopaedia of Religion and
Ethics, Hastings', " Ashes,"
M. A. Canney, vol. ii,
68n 2 ; "Cannibalism," J. A.
Macculloch, vol. iii, 75ft 1
Entering a corpse, Vetala,
14
Epilogue to the K.S.S.,
Author's, 87, 87ft 1 , 88-89
Erect, hair standing, 37, 74,
75
"Escaping One's Fate," W.N.
Brown, Studies in Honor of
Ma mice Bloomjleld, 25ft 1
Essai stir Gunadhya et la
Brhatkathd, F. Lacote, 94,
95, 100, 101, 117, ll&n 1 ,
119
Essay, Terminal, 93-121
Evil omens, 76, 76w'
Evil of gambling, the, 16,
17
Existence of Gunadhya,
doubt about the, 95, 96
Faerie Queene, The, E. Spenser,
37ft 1
Falling in love with a person
in a dream, 36, 36ft 1 , 38,
40 ; with a picture, 36,
36ft 1 , 38
" False Ascetics and Nuns in
Hindu Fiction, On," M.
Bloomfield, Journ. Amer.
Orient. Sac, 23ft 2
Fat of a toad enabling witches
to fly through the air, 45ft l
Father of Fiction, the,
Somadeva, 121
Feet, magic ointment for the,
45, 45ft 1
Fever of love, the, 36, 38,
39
Figures on temple pillars,
dancers and singers be-
come, 52
Fire sacrifices of Brahmans,
the gods nourished by the,
3, 3ft 1
Fish swallows a whole ship,
large, 51, 51ft 1 ; woman
issuing from the belly of
a, 59
Five precious things, the, 23,
23ft 1
Flesh, selling human, 15, 16;
woman - eaters of human
and animal, 75, 75ft 1
Flying power of witches
produced by fat of a toad,
45ft 1
Folk-Lore, "Some Notes on
Homeric Folk-Lore," W.
Crooke, vol. xix, 9ft 1
Folk-Tales, Russian, W. R. S.
Ralston, 37ft 1
Folk- Tales, Siberian and Other,
C. F. Coxwell, 75ft 1
Forewords to the Ocean of I
Story, the different, 93, 94
Four pitchers buried in the
ground, the, 23, 2 4
INDEX II GENERAL
135
" Frame-story " of the K.S.S.,
the, 94-95
Friend of the kamalini i.e.
the sun, 30
Fruit, given by Siva to the
queen in a dream, 4, 4n 2 ;
that prevents old age and
disease, 47, 47n 3
Gambler who cheated Yama,
the, 25, 25m 1 , 26; Dagineya
and the Vetala Agni&kha
who submitted himself to
King Vikramaditya, The
Cunning, 14-17, 26-27;
Thinthakarala, The Bold,
17-26
Garland of chastity, the, 53,
53n 2
Garments of bathing nymphs,
stealing the, 20, 20n l
Geschichte der Indischen
Litleratur, M. Winternitz,
99n 2
Girl in a dream, falling in
love with a, 36, 36n x , 38
Glory white in Hindu rhe-
toric, 6n 2
God of Love, the Kama, 54
Goddess of the evil omen,
the, 76, 77
Goddess of Prosperity, 2
Gods nourished by the
oblation in fire-offerings,
3, 3ni
Gold and jewels possessing
life, deer of, 9, 9n l , 28-32,
34; one of the five precious
things, 23W ; and silver,
dogs of, 9n x
Golden Deer, Jayanta and
the, 29-30
Gourd, man turned into a
python through eating a, 45
Grammar called Katantra and
Kalapaka, 97, 100
Grateful Monkey, The, 47,
47nS 48
Great tale, the i.e. the
Brihat-lcatha (q.v.), 96-98
Griechiscke Mythologie, L.
Preller, 29n l
Griechiscke Roman, Der, E.
Rohde, 36n\ 37n\ 47n 3 ,
Sin 1
Hair standing erect, 37, 74,
75
Hand of Vetala severed by
cutting off hand of a drawn
figure, 27, 27n*
Head of a drawn figure, blood
produced through cutting
off the, 27, 27?* 1
Headless body, Rahu a demon
with, 88n
Heavenly fruit preventing
old age and disease, 47,
47n 3 ; maidens, the two, 8,
9, 28-32, 34, 35; nymphs
while bathing, stealing the
clothes of, 20, 20n ; River,
the, the Ganges, 88, 88n 3
Hermit named Kanva, 1, 49,
85 ; named Kasyapa, 1, 85,
105, 113
High social tone of the
Kashmirian version of the
K.S.S., 118
Hindu pun, Sn 1 , 6, 6n\ 7, 7n 2 ,
19n 2 , 41n 2 , 87, 87n 3 , 88n,
88w 12 , 89n'- 2 - 3 ; rhetoric,
glory white in, 6n 2
Hindu Solomon, Vikra-
maditya a, 3n 3
Hobson-Jobson, H. Yule and
A. C. Burnell, 17n 2
Horripilant Brahman, The
Permanently, 74-75
Horripilation, 37, 74, 75
Howling jackal on left-hand
side an evil omen, 76, 76n x
Human flesh, eating, 75,
75n x ; selling, 15, 16
Ichor from elephant's fore-
head used as perfume, 46
Iliad, Homer, 9ft 1 , 44n x
Illuminating power of newly
born prince, 4
// Pentamerone. See under
Pentamerone, II
Image on a pillar through
curse, transformation into
an, 22, 22*! 1
Incarnation of Vishnu, the
dwarf, 84
Index, the chastity, 53, 53n 2
Index to the Names in the
Ma habhar at a, An, S.
Sorensen, 2, 2n 2
India Office MSS. of the
K.S.S., 3n 2 , 4/1 1 , 7n\ $n l ,
lOn 1 - 2 , Un\ 19n\ 20n 23 ,
2 In 2 , 26n 12 , 2&V, 29n 2 - 3 ,
Mn\ 55n x , 58^, 6 In 1 , 75n 2 ,
76n 2 , 78n 1
Indian Fairy Tales, M. Stokes,
47ni
Interpretation of the lan-
guage of animals, 23, 24 ;
of the two strange tales, 84
Introduction of Narava-
hanadatta as teller of his
own story, 105
Investiture with the sacred
thread, 5
Island of Simhala (i.e. Ceylon),
8
Island, the White, 6 ; of gold
(Suvarnadvipa), 51
Jackal, interpretation of the
yell of a, 23
Jackal on left-hand side,
howling, an evil omen, 76,
76ni
Jar, Child of the i.e. the
saint Agastya, 89, 89n 3
Jewels, the five, 23n x ;
possessing life, deer of gold
and, 9, 9n x , 28-32, 34
Journ. Amer. Orient. Soc., "On
False Ascetics and Nuns
in Hindu Fiction," M.
Bloomfield, vol. xliv, 23n-
Journal of Philology , American ,
78n. For details see under
Amer. Journ. Phil.
Journ. Roy. As. Soc, " Modern
Hinduism and its Debt to
the Nestorians," G. A.
Grierson, 1907, lCSn 1
Kalkana's Rdjatarangini, M. A.
Stein, 17n 2
King of Kalinga, the, 53 ;
named Chandra^ekhara,
51 ; named Dundubhi, 12,
13 ; named Gunasagara, 50,
51 ; named Kanchanadam-
shtra, 48 ; named Mahen-
draditya, 2-5; named
Malayasimha, 39, 41;
named Narasimha, 22;
named Vikrama^akti, 6, 7,
28, 28n 1 , 30-32, 34; named
Vyaghrabala, 6 ; Satakarni
of the Andhra dynasty, 98 ;
of Simhala i.e. Ceylon, 7,
7n 3 , 5, 10, 28, 30-32, 34;
of Vatsa, the, 85 ; Vikra-
maditya, Kalingasena's
Marriage to, 43-46, 48-50,
52-53, 67, 68, 70-71
King Vikramaditya, Story of,
2, 2n\ 3-11, 12, 28-29, 30-
33, 34-42, 43, 85
Knowledge of the speech of
animals, pretended, 23, 24
Lady in a dream, falling in
love with a, 36, SGn 1 , 38
iao
THE OCEAN OF STORY
Lake resembling Nirvana,
magic, 9, 10
Language of animals,
pretended knowledge of,
23,24
Laugh of the hypocritical
gambler, 23, 23n 3
Leaves, bed made of lotus, 39
Left-hand order of Siva
worshippers, kapalikas, 12n*
Life, deer of gold and jewels
possessing, 9, 9n 1 , 28-32 ;
through ashes thrown on
her pyre, woman returns
to, 68, 68n 2 , 69
Life and Stories of the Jaina
Savior Parcvanatha, The,
M. Bloomfield, 82w x
List of Books in the K.S.S.,
tabular, 114-115
Look of a kapalika, death
caused by the, 68
Lotus leaves, bed made of, 39
Lotus, used as ear ornament,
Thinthakarala concealed in
a, 21'
Love, the fever of, 36, 38,
39 ; Kama, the God of, 54 ;
with a person in a dream,
falling in, 36, 36n\ 38, 40 ;
with a picture, falling in,
36, 36n\ 38
Low social tone of the Brihat-
katha and its Nepalese
version, 118, 120
Lyre, Madanamanjari's skill
of playing the, 10
Magic circle, the, 13, 13W 1 ,
14 ; ointment for the feet,
45, 45 x ; rite of throwing
ashes on a funeral pyre, 68,
68n 2 , 69; staff, 68, 68W 1 ,
69 ; sympathetic black, 27,
27/1 1 ; Thinthakarala con-
cealed in a lotus by, 21
Mahabharata, the Vyasa, 2w 2 ,
97, 99n\ 108
Maidens, the two heavenly,
8, 9, 28-32, 34, 35
ale sex, girl's dislike for
the, 36, 37, 37W 1 , 39
Man, becomes rejuvenated by
changing his skin, 48n ;
issuing from the belly of a
boar, 49 ; and woman issue
from the belly of an
elephant, 49
"Man who went to seek his
Fate, The," Indian Fairy
Tales, M. Stokes, 47n x
Man-hater, princess who is a,
36, 37, 37n\ 39
Mangoes, the warm and the
cool, 78, 79
Mare devoured by a woman, 75
Marriage to King Vikrama-
ditya, Kalingasena's, 43-46,
48-50, 52-53, 67, 68, 70-71
Materiality, the three gunas
or phases of, 89n 2
Men, ornaments of skulls of,
12W 1
Merchant Dhanadatta who
lost his Wife, The, 53-54
Metamorphoses, stone, 22n x
Metaphor of the sun, 30
Methods of finding people,
38, 38 2
Milk, the Sea of, 6
Milk-ocean, the Churning of
the, 87n 2
" Modern Hinduism and its
Debt to the Nestorians,"
G. A. Grierson, Journ. Roy.
As. Soc, 108ft 1
Monkey, The Grateful, 47,
47W 1 , 48
Monstrous fish swallows a
whole ship, 51, 51w x
Moon, body white like the,
9,28
Mothers, the, personified
energies of the principal
deities, 17, 17w 3 , 18, 58
Mothers, The, R. Briffault,
17w 3
Motif, "Accusation of
Bastardy," 82n x ; " Promise
to Return," 55, 55w 2
Mount Kailasa, 2, 6, 86, 96 ;
Mandara, 7/i 2
Mountain, the Black, 1, 113;
Mainaka, the, 88w 2 ; of
Rishabha, 86, 112
Mountains, Indra cutting the
wings of the, 88w 2 ; to the
sea, refuge of the winged,
7 2 ; the Vindhya, 89w*
Names of Books I and II of
the K.S.S., similarity in,
101
Nepalese version of the
Brihat- hatha i.e. the
Brihat-katha-sloka-samgraha,
84, 101
Nights and a Night, The
Thousand, R. F. Burton,
Zln\ 45n*, 85w*
Nodes Attica;, Aulus Gellius,
47W 1
Nose of adulterous wife bitten
off, 76
Nymphs, stealing the clothes
of bathing, 20, 20n x
Ocean, the Churning of the
(Milk-), 7n 2 , 87n 2 ; Mount
Mainaka takes refuge in
the, 88w 2
Oceans swallowed by Agastya,
the seven, 89, 89n 3
Odyssey, Homer, 9/1 1
Offerings of Brahmans, the
gods nourished by the fire-,
3, Sn 1
Ointment for the feet, magic,
45, 45W 1
Old age and disease, fruit
that prevents, 47, 47n 3
" Omar bin al-Nu'uman, Tale
of King," The Nights, R. F.
Burton, 37m 1
Omens, evil, 76, 76 x
Order of Books VI, XII,
XVII and XVIII of the
K.S.S., wrong, 106, 109,
113, 115
Order of Siva worshippers,
kapalikas a left-hand, 12n x
Ornament, Thinthakarala
concealed in a lotus used
as an ear, 21
Ornaments of men's skulls,
12w v
Painting, falling in love with
a, 36, 36/1 1 , 38
Panicum Italicum, " Panic," a
small millet, 8n 2
Paradise, kalpa tree or
wishing-tree of, 87, 87n 5
Partridge appearing on the
right, an evil omen," 76,
76/1 1
Pearl, one of the five precious
things, 23m 1
Pentamerone, II, G. B. Basile,
78w
People conquered by the
King of Vatsa, 103
Perfume, ichorfrom elephants'
foreheads used as, 46
Permanently Horripilant
Brahman, The, 74-75
Phases of materiality, the
three gunas or, 89w 2
Picture, falling in love with
a, 36, 36n\ 38
Pillar through curse, trans-
formation into an image
on a, 22, 22n*
INDEX II GENERAL
137
Pitchers full of precious
things buriedin the ground,
23,24
Players and singers disappear
in the carved figures on
temple wall, 52
Position of Books VI, XII,
XVII and XVIII of the
K.S.S., wrong, 106, 109,
113, 115
Power of newly born prince,
illuminating, 4; Vetala
giving away his shape and,
16 ; of witches produced
by the fat of a toad, flying,
45ni
Powers of contemplation,
supernatural, 22
Prakrit, the Court language
of the Andhra dynasty, 99
"Prakrit," G. A. Grierson,
Encyclopaedia Britannica,
99m' 1
Precious stone ( Tarkshya-
ratna), 52, 52n x ; things,
the five, 23, 23n x
Pretended knowledge of the
language of animals, 23, 24
Princesses, The Two, 50-52
" Promise to Return " motif,
55, 55n 2
Promises of Muladeva and
the Brahman's daughter,
the, 80
Prosperity, the Goddess of,
2
Pun, Hindu, 5n x , 6, 6m 1 , 7,
7n 2 , 19n 2 , 41n 2 , 87, 87n J ,
88n, 88W 1 - 2 , 89^- 2 - 3
Pyre, magical rite of throw-
ing ashes on a funeral, 68,
68n 2 , 69
Python through eating a
gourd, man turned into a,
45
Queen Kalingasena, 43, 52,
106 ; Madanamanchuka,
85, 86 ; Madanasundari,
48-50, 52, 70
Bajatarangini, the Kalhana,
87n 6
Raiatarangini, Kalhana's,M.A.
Stein, 17n 2
Rdmayana, the, Valmiki, 97,
120
Refuge in the ocean, Mount
Mainaka takes, 88n 2 ; in
the sea of the winged
mountains, 7n 2
Refusing alms to a woman,
the consequence of, 56,
56n J
Resuscitation through ashes
thrown on funeral pyre,
68, m n \ 69
Retrospect, 122-125
M Return, Promise to," motif,
55, 55w 2
Revenge of the cunning
gambler, the, 16
Rhetoric, glory white in
Hindu, 6n 2
Rite of throwing ashes on a
funeral pyre, magical, 68,
eSn 1 , 69
River, the Heavenly i.e. the
Ganges, 88, 88n 3
Romance of Maugis, the, 47n 3
Ruby, one of the five precious
things, 23n x
Rupee, 4096 cowries i.e. one,
17n 2
Russian Folk-Tales, W. R. S.
Ralston, 37ft 1
Sacred thread, investiture
with the, 5
Sacrifices of Brahmans, the
gods nourished by, 3, 3n x
Sagen, Marchen und Gebrauche
aus Meklenburg, K. Bartsch,
45m 1
Sale of human flesh, 15, 16
Sandalwood juice applied as
relief for fever, 39
Sandbank in the sea, the two
maidens on a, 8, 9
Sanskrit College MS. of the
K.S.S., 4nS W, $n\ 19m 1 ,
20n 3 , 26n x - 2 , 27n 2 , 29n 2 , 3 ,
Un\ 36n 2 , 38n 3 , 39n 2 , 3 ,
4 In 1 , 42W 1 , 54n x , 55n x , 57m 1 ,
58n\ 6 In 1 , 75n 2 , 76n 2 , 83m 1
Sapphire, one of the five
precious things, 23n x
Satan, magic ointment for
feet brought by, 45n x
Sea of Milk, the, 6
Sea, the two maidens on a
sandbank in the, 8, 9 ; the
winged mountains taking
refuge in the, 7n 2
Semi-divine authors
(Gunadhya, Valmiki and
Vyasa), 97
Servant, the deceitful, 61, 62
Seven oceans swallowed by
Agastya, 89, 89n 3 ; precious
things of the Buddhists,
23m 1
Sex, girl's dislike for the
male, 36, 37, 37m 1 , 39
Shape and power, Vetala
giving away his, 16
Shell-money, use of, 17n 2
Ship swallowed by a large
fish, a whole, 51, Sin 1
Siberian and Other Folk-Tales,
C. F. Coxwell, 75n x
Sicilianische Marchen, L.
Gonzenbach, 75n
Silver, dogs of gold and,
9m 1
Similarity in names of Books
I and II of the K.S.S., 101
Singers disappear in the
carved figures of temple
walls, 52
Skill of playing the lyre,
Madanamanjari's, 10
Skin, youth regained by
changing one's, 48n
Skulls of men, ornaments
made of, V2n l
Social tone of the Brihat-
katha and its Nepalese
version, low, 118, 120
" Some Notes on Homeric
Folk- Lore," W. Crooke,
Folk-Lore, 9n x
Speech of animals, pretended
knowledge of the, 23, 24
Spell of the kdpdlika, the, 13
Staff, magic, 68, 68m 1 , 69
Standing of the Brihat-katha
and its Nepalese version,
low social, 118, 120
Stealing the clothes of bath-
ing nymphs, 20, 20n x
Stone metamorphoses, 22m 1
Story of King Vikramaditya,
2, 2n l , 3-11, 12, 28-29, 30-
33, 34-42, 43, 85 ; of Sapia,
Basile's Pentamerone, 78n ;
of Sorfarina, Gonzenbach 's
Siciliariische Marchen, 78n
Strange tales, the two, 84
Strides of Vishnu, the (three),
84
Stupa of Bharhut, A.
Cunningham, 51m 1
Sub-stories to the Main Story
of the K.S.S., proportion
of, 95
Substituted bridegroom, the,
55-57
Sun, metaphor of the, 30
Swan-maidens (Appendix I
of Vol. VIII), 20m 1
Sympathetic black magic, 27,
27m 1
138
THE OCEAN OF STORY
Tabular list of Books in the
K.S.S., 114, 115
Tale of " Ali and Zaher,"
The Nights, Weil's trans.,
82n x ; of Carisendi and
Catalina (Decamero?i), 69n 2
Tale, The Great i.e. the
Brihat-katha, 96, 97, 98
"Tale of King Omar bin al-
Nu'uman," The Nights,
R. F. Burton, 37W 1
Tales, the two strange, 84
Tales, Indian Fairy, M. Stokes,
47n*
Tansend und Eine Nacht, G.
Weil, 82n*
Terminal Essay, 93-121
Thief, demon inhabiting the
corpse of a, 76, 77
Things, the five precious, 23,
23n x
Thousand Nights and a Night,
The. See under Nights . . .
Thread, investiture with the
sacred, 5
Three gunas or phases of
materiality, the, 89w 2
Three-eyed god, Siva, the, 19
Throwing ashes on a funeral
pyre, magical rite of, 68,
68n 2 , 69
Tibetan Tales, W. R. S.
Ralston and F. A. von
Schiefner, 82w x
Toad enables witches to fly
through the air, fat of a,
45W 1
Transformation, animal, 45 ;
into an image on a temple-
pillar, 22, 22n*
Tree, asoka, 54 ; jambu, 47 ;
kalpa, or wishing-tree of
paradise, 87, 87 w 5 , 88;
parijata or coral, 87, 87w 2 ;
tamala, 43
Two beautiful maidens in the
sea, the 8, 9, 28, 29;
Brahmans Keata and
Kandarpa, The, 54-61, 62-
66 ; Princesses, The, 50-
52
Unfading garland, the, 53,
53n 2
Varia Historia, ^Elian, 47w 3
Visits of Valmlki and
Gunadhya to Nepal, 97
Wandering Jew fable, the
romance of Maugis possibly
a form of the, 48m
Warm and cool mangoes, the,
78, 79
Weapon of Siva, the magic
staff a, 68W 1
Weeping image on the temple
pillar, the, 24
Wendische Sagen, E. Vecken-
stedt, 45w x
White in Hindu rhetoric,
glory, 6n 2 ; Island, the, 6
Wicked Wife, The Brahman
AgniSarman and his, 75,
75w 3 , 76-77
Wife alive after her Death,
The Brahman who re-
covered his, 68-70
Wife bitten off, nose of adul-
terous, 76
Wife, The Merchant Dhana-
datta who lost his, 53-54
Winged mountains to the
sea, refuge of the, 7w 2
Wings of the mountains,
Indra cutting the, 88n 2
Wishing-tree of paradise, the
kalpa tree or, 87, 87n 5
Witches, air- flying, 57-59;
produced by fat of a toad,
flying power of, 45n x
Woman, eats human flesh, 75,
75n x ; issue from the belly
of an elephant, man and,
49 ; issuing from the belly
of a fish, 59 ; returns to life
through ashes being thrown
on her pyre, 68, 68w 2 , 69
"Wright's Chaste Wife,"
story of the, 53w 2
Wrong position of Books VI,
XII, XVII and XVIII of
the K.S.S., 106, 109, 113,
115
Yellow fat, smearing with
magic, 45w x
Youth regained by changing
one's skin, 48n
ADDENDA AND CORRIGENDA
139
ADDENDA AND CORRIGENDA
The following pages (fully indexed in Vol. X) contain not merely corrected
printer's errors, but additional references and information, which I have either
come across personally since the publication of the particular volume in question,
which have appeared in reviews, or which have been forwarded me by some of
my subscribers. In this connection I would especially mention Sir George
Grierson, Professor W. R. Halliday, Dr A. H. Krappe and Professor Paul Pelliot.
VOLUME I
Page xxxiii, line 21 from top. For " chapters " read " books."
P. 2, lines 12-20. Cf. Lacote's translation in Ocean, Vol. IX,
pp. 117, 118.
P. 10n 3 . The World Egg. See tether R. Eisler, Weltenmantel
u. Himmelszelt, 2 vols., Munchen, 1910 (esp. vol. ii). The
material is mainly Iranian.
P. 12w\ The reference from Melusine should read " vol. i,
1878, col. 107." The extract given has been translated
by Tawney from the French.
P. 14, lines 15 and 16 of note. " Gharib " and " Ajib " are
more correctly written " Gharib " and " Ajib."
P. 15, line 11 of note. For " Hola " read " Holoa."
P. 16w\ The bodiless voice. For a good example of Kledo-
nomancy (the acceptance of the spoken word as an omen)
cf. Halliday, Greek Divination, London, 1913, p. 229 ;
cf. also Voyage d'Ibn Batoutah, Paris, 1853, vol. i, p. 34 ;
Anibal, " Voces del cielo," Romanic Review, vol. xvi,
p. 57 et seq. '
P. 19n a . Gold under pillow. After the Grimm reference add :
" See Bolte and Polivka, Anmerkungen zu den Kinder -
und Hausmdrchen der Briider Grimm, Leipzig, 1913, vol. i,
p. 542. The Marchen type of 4 Gold pieces under pillow
stories has been examined with the help of all known
variants by A. Aarne, in his Vergleichende Marchenfor-
schungtn, Helsingfors, 1908, p. 143 et seq. Cf. also the
review of K. Krohn in Anzeiger der Finnisch-U grischen
Forschungen, pp. 1-10. See further Kretschmer, Neu-
griechische Marchen, 1921, p. 23 et seq. ; Tille, Verzeichnis
der Bbhmischen Marchen, FF Com. 34, p. 285 ; Hertel,
Pantschdkhydna-Wdrttika, Leipzig, 1923, p. 119 ; and
also Halliday 's note on p. 165 of this volume."
141
142 THE OCEAN OF STORY
Page 24W 1 . Virgil, the sorcerer. Add to note : " See Chauvin,
Bibliographic des Ouvrages Arabes, viii, pp. 188-190."
Pp. 25-29. Notes on " Magical Articles." See Bolte and
Polivka, op. cit. 9 vol. ii, p. 331 ; Coxwell, Siberian Folk-
Tales, p. 238 ; and Halliday, Journ. Gypsy Lore Soc,
3rd series, vol. ii, 1924, pp. 151-156.
P. 25, line 28. For " Scandinavian Tales " read " Yule-Tide
Stories."
P. 25, line 37. For " Ashbjornsen " read " Asbjornsen."
P. 26, line 1. For " Hamelin " read " Hameln."
line 21. For " Von " read " von."
line 41. For " J. C. Croker " read " T. C. Croker."
P. 27, line 4. For " Kinder " read " Kinder-."
line 23. For " Freer " read " Frere."
P. 28, last line. Read " j . . . Wonderful ape Ala,' which
occurs in Chapter LVII of the Ocean, Vol. V, pp. 5-13."
Pp. 42-44. " Entrapped Suitors." See Halliday, Journ. Gypsy
Lore Soc, 3rd series, vol. i, 1922, pp. 55-58; Bedier,
Les Fabliaux, Paris, 1925, pp. 454-457 ; R. Kohler,
Kleinere Schriften, vol. ii, pp. 445-456 ; J. Bolte, Zeitsch.
d. Vereins f. Volkskunde, vol. xxvi, p. 19 ; Fornmanna
Sogur, vol. iii, p. 67 et seq. ; Kretschmer, op. cit., p. 175 ;
Mazon, Conies populaires de la Macedoine sud-occidentale,
Paris, 1923, pp. 123, 213. Professor Jolly sends me a
German variant J. Ayrer, "Die ehrlich Beckin mit iren
drey vermeinten Bulern," Dramen herausg. von Keller,
vol. iv, p. 2763 et seq.
P. 42. For line 8 from bottom read : " See Ind. Ant., vol.
ii, 1873, pp. 357-360, and ditto, vol. ix, 1880, pp. 2, 3,
where G. H. Damant relates, in . . ."
P. 44, line 22. Insert " Early " before " English."
line 5 from bottom : " For variants of the i Mastermaid '
type see Bolte and Polivka, op. cit., vol. ii, p. 517et seq."
P. 46, line 5 from bottom. For " Jacobi's " read "Jacobs'."
P. 46n 2 . For the laughing fish cf. Mazon, op. cit, p. 137 ;
Halfs Saga, chapter vii ; Naumann, Isldndische Volks-
mdrchen, Jena, 1923, p. 287 ; P. Paris, Les Romans de la
Table Ronde, vol. i, pp. 82, 85 ; vol. ii, pp. 42-43.
P. 48, line 12. For " todeath " read " to death."
P. 48w 2 . On " Svend's Exploits " cf. the Eddie Fjolsvinnsmdl,
Gering, Die Edda, p. 130 et seq.
P. 50W 1 . Riddles. Cf. The Story of Ahikar, ed. F. C. Cony-
beare, J. Rendel Harris, A. S. Lewis, 1898, pp. 74-79.
ADDENDA AND CORRIGENDA 143
Page 51ft 1 . For the"Riddle of the Sphinx " seeKohler, Kleinere
Schriften, vol. i, p. 115 ; Schmidt, Griechische Mdrchen,
p. 144 ; and Apollodorus, ed. Frazer, vol. i, p. 347.
P. 52, last 3 lines. Drought. Cf. 1 Kings xvii, 1.
P. 77ft 1 . For the cock's crow see Wilhehn, Chinesische Volks-
mdrchen, Jena, 1921, pp. 201, 212.
P. 81, line 11 from bottom. For "sabbarah" read "sabbarah."
P. 82. Language of signs. For its use among the North
American Indians see G. Mallery, Introduction to the Study
of Sign Language, Washington, 1880. Cf. Kautilya,
Artha&dstra, I, xi, 21 ; I, xii, 13 ; and II, xxvii, 43.
P. 84ft 2 . The Ovid quotation is from Metamorphoses, viii, 684.
See further Ocean, Vols. VI, p. 122ft 2 , and VII, p. 126ft 2 .
P. 93, line 9. For " and " read " on."
P. 95ft 2 . For " Freer " read " Frere."
P. 98w. Magical properties of blood. Three cases of the
murder of children for obtaining offspring occurred in
the Panjab as recently as 1921, in one of which a barren
woman bathed in the blood of a child.
P. 98ft 1 . For an interesting note on the Constantine legend
see Halliday, Folk-Lore, vol. xxxv, 1924, p. 404.
P. 101ft 1 , line 6 from bottom. For "Holin's "read "Hahn's."
Grateful snakes. Add to note : " See also Aarne, op. cit.,
p. 1 et seq."
P. 109ft 1 , lines 1, 2. In his review, Mr S. M. Edwards says :
" The explanation of mrigdnka, an epithet of the Moon,
as * hare-marked,' i because Hindus see a " hare " in the
moon,' appears scarcely correct. The words Sasdnka
and Sasidhard are applied to the Moon in that sense ;
whereas mrigdnka signifies ' the deer-marked,' in allusion
to the alternative theory that there is an 4 antelope ' in
the Moon." For the moon-hare see Briffault, op. cit.,
vol. ii, pp. 615-619.
P. 11 On 1 , line 8. A better reference to St Hildegard's work
would be Physica, vi, 7, 5. (See Migne, Patrologia Latina,
cxcvii, p. 1291.)
Poison detectors. See further the Arthasdstra, I, xx.
Certain plants such as jivanti will keep off snakes. The
parrot, the maina, and the Malabar bird shriek in the
presence of snake poison. The heron swoons in the pres-
ence of poison, the pheasant becomes uncomfortable, the
amorous cuckoo dies, and the eyes of a partridge lose
their natural colour.
144 THE OCEAN OF STORY
Pages 129-132. External Soul. See further Vol. VIII,
p. 106ft 8 .
P. 181, line 1. For " Freer " read " Frere."
P. 142ft 2 . For " Freer " read "Frere."
P. 144ft 1 . Tree of life. See also Wiinsche, "Die Sagen vom
Lebensbaum und Lebenswasser," Ex Oriente Lux, vol. i,
p. 50 et seq.
P. I6O71 1 . Datura poisoning. The late Mr S. M. Edwards
said that in 1921 there were twenty-one cases of datura
poisoning in the United and sixty-eight in the Central
Provinces, and that this form of crime is particularly
prevalent in Ghazipur, Bahraich and Gorakhpur. The
victims in almost every case have been drugged and
robbed at railway stations.
P. 170, line 11. For the "libertine husband" cf. G. Para-
bosco, I Diporti, No. 7.
P. 188ft 2 . Ceding part of life. See further Vol. VIII, p.
117ft 2 .
P. 190. Circumambulation. See further Hillebrandt, Mitt,
d. schles. Gesell. f. Volkskunde, xiii-xiv, p. 1 et seq.
P. 211. For a note on the Kashmiri word sdr, collyrium, see
Journ. Roy. As. Soc, April 1926, pp. 507, 508.
P. 212, line 24. For " asand " read " asana."
P. 213, last two lines. Read " . . . De simpl. Medic., ix,
25. ..."
P. 221. The Dohada motif occurs in Grimm's tale of Rapunzel.
See Bolte and Polivka, op. cit., vol. i, p. 97. See also Pro-
fessor Bloomfield's remarks in his Foreword to Vol. VII,
pp. vii, viii. The source of the superstition appears to lie
in the belief in transmigration. The embryo remembers
its sensations in a former life. See J. Jolly, Medicin,
40.
P. 224. Monkey and crocodile. See Dahnhardt, Natursagen,
iv (1912), p. 1 et seq.
P. 226. Persons pierced without knowing it. See A. Rass-
mann, Die deutsche Heldensage und ihre Heimat, ii (1858),
p. 235 ; B. Kuttner, Jiidische Sagen und Legenden, iii,
1920, p. 14.
P. 231 et seq. Sacred Prostitution. See Briffault, The
Mothers, vol. iii, pp. 210-217.
P. 241, lines 10, 11. Sacred prostitution in Cambodia, a-nan
is not exactly a transcription of the Sanskrit dnanda. In
his review of Hirth and Rockhill's work in T'oung Pao,
ADDENDA AND CORRIGENDA 145
vol. xiii, 1912, p. 467, Pelliot says : " Ananda est en effet
souvent transcrit en chinois, parce que c'est le nom d'un
des plus celebres disciples du Buddha ; mais ce nom est
tou jours ecrit A-nan. On peut presque se hasarder a
predire qu'on ne le trouvera jamais ecrit avec l'ortho-
graphie des a-nan de Tchao Jou-koua, car le nan de
Tchao Jou-koua, au xiii e siecle encore, se prononcait
*nam, au lieu que le nan employe pour transcrire le nom
d' Ananda se terminait tou jours, comme il convenait, par
une nasale dentale et etait alors nan comme aujourd'hui."
In his review of the Ocean he adds : " C'est peut-etre le
Khmer ram ; cf. Bull, de VEcole Frangais d 'extreme
Orient, vol. xviii, 1918, pt. ix, p. 9."
Page 242w 3 . The mystical number 108. See further Vol. VI,
p. 14m 1 . It is also used in documents before the name
of the " Maharajas " or high priests of the Bhattia caste.
In any letter or statement containing a reference to one
of these Gosains, the name of the individual invariably
appears as " 108 Devadlnandan Maharaj " or " 108
Gokulnathji Maharaj."
M. Pelliot refers me to Bunyiu Nanjio's Catalogue of
the Chinese Translation of the Buddhist Tripitaka, 1883,
No. 755 (on the 108 beads of the Buddhist rosary) ; and
to W. F. Mayers, " The Buddhist Rosary and its Place in
Chinese Official Costume," Notes and Queries of China
and Japan, vol. iii, pp. 26-28. M. Pelliot is inclined to
see in the number 108 a multiplication of the 12 months
by the 9 planets. I notice another suggestion pencilled
in the copy of .Vol. I of the Ocean in the Roy. As. Soc.
Library namely, that it is obtained by the following
arrangement of the lucky 3 : {(3+3) (3+3)} 3.
P. 245. Castes of sacred prostitutes. The Sudra caste of
Naikins. One of their chief strongholds is a district in
Goa, which fact may account partly for the suggestion,
current in Bombay some years ago, that these women
are descended from the illicit unions of Portuguese priests
and Hindu women. Mr Edwards states that there is
little evidence to support this view, and that it is more
likely that the women were originally descended from
the courtesans of Vijayanagar, who must have taken
refuge in the villages of the Carnatic and the South
Konkan, when the city was finally destroyed by the
Mohammedans .
VOL. EX. K
146 THE OCEAN OF STORY
Reference should also be made to the Mur(a)li and
Vaghe (or Waghya) orders of mendicants, of whom the
former are girls and the latter are male children dedi-
cated to the god Khandoba, of Jejuri (an incarnation of
Siva), in the Poona district. For further information
see Balfour, Cyclopcedia of India, under " Murli,"
vol. ii, p. 1012 ; and Russell, Tribes and Castes of the
Central Provinces, " Waghya," vol. iv, pp. 603-606.
Page 248, line 5 of text from bottom. For south of Tunga-
bhadra, " read " south of the Turigabhadra."
VOLUME II
P. 2ft 1 . The title of Webster's play should be spelt
" Dutchess of Malfey."
P. 28, line 21. For " send " read " sent."
P. 32, line 27. For " Youth " read " Truth."
P. 37, line 19. For " as " read " was."
P 46, line 14. For " has " read " hast."
P. 57ft 1 . Horse. See M. Oldfield Howey, The Horse in
Magic and Myth, 1923.
P. 76ft 1 . For a large number of " lost wife " and " declaring
presence " variants see Bolte and Polivka, op. cit., vol. ii,
p. 329. Cf. also Coxwell, op. cit., p. 471.
P. 81. Rahu and eclipses. Cf. the monograph of R. Lasch,
" Die Finsternisse in der Mythologie und im religiosen
Brauch der Volker," Arch. f. Rel. Wiss., iii, p. 97.
Lines 13 and 14 from bottom. For "Tsun Tsiu"
read " Ch'un ch'iu." M. Pelliot says that the word che
is always used for "eclipse" in the sense of "to eat."
Since the beginning of the Christian era, however, the
character has been added to " par 1 'addition de la clef
de 1" insecte ' (laquelle clef s'applique aussi aux plus
grands reptiles ; son emploi ici parait avoir pour point de
depart l'idee du monstre-dragon qui cause les eclipses."
P. 103, line 10 from bottom. Eating of human flesh. See
Coxwell, op. cit., p. 246 et seq.
P. 104ft 2 . For the most recent work on Walpurgis night,
Hallowe'en, etc., see chapter iv, " The Sabbat," of Mon-
tague Summers' History of Witchcraft and Demonology,
London, 1926, pp. 110-172.
Page 107ft 1 . Overhearing. Sir George Grierson refers me to
R. B. Shaw, "On the Ghalchah Languages (Sarikoli),"
ADDENDA AND CORRIGENDA 147
Journ. As. Soc. Bengal, vol. xlv, pt. i, 1876, which
contains a good example of the motif.
P. 113ft 1 . Eating human flesh unknowingly. Cf. Cento
Novelle Antiche (Gualteruzzi's edition, No. lxii).
Pp. 117-120. Nudity in magic ritual. See further J. Hecken-
bach, De Nuditate sacra, 1911 ; S. C. Mitra, " On a recent
instance of the use of the nudity-spell for Rain-making
in Northern Bengal," Journ. Anih. Soc. Bombay, vol. -xii,
1924, pp. 919-926 ; R. O. Winstedt, " Notes on Malay
Magic," Journ. Malay Br. Roy. As. Soc, vol. iii, pt. iii,
December 1925, p. 6 ; Briffault, The Mothers, 1927, vol. iii,
pp. 209, 304.
P. 136ft 1 . Conception through eating fruit, etc. See Brif-
fault, op. cit., vol. ii, pp. 457, 458.
P. 152ft 4 . Snakes. See further Vol. VII, pp. 233-240.
P. 169. Jewel-lamps. In Kalhana's Rdjatarangini (iv, 15)
we read of "lamps formed of jewels (manidipika)."
Stein (vol. i, p. 121ft 15 ) says a lamp is meant in which
a shining jewel takes the place of a burning wick.
P. 190m 1 , line 8. The Melusine reference should read "vol. i,
col. 447."
P. 196m 1 . The Two Brothers. See Bolte and Polivka, op.
cit., vol. i, p. 542.
P. 223ft 1 . Forbidden chamber. See Bolte and Polivka, op.
cit., vol. i, pp. 20, 409 ; and Coxwell, op. cit., p. 555.
P. 224ft. Gil de Rais and Bluebeard. See Vincent and
Binns, Gilles de Rais, London, 1926, especially the
Bibliography in Appendix VI.
P. 263. Umbrellas other forms of the Greek equivalent
are o-kiuSiov and o-KiaSio-Kr). See Smith's Dictionary of
Greek and Roman Antiquities, under "umbraculum,
umbrella," which includes the earliest Greek references
from Anacreon, Aristophanes, etc. A woodcut is given
from Millin's Peintures de Vases Antiques, showing the
Greek umbrella in use. The original plate (No. lxx,
vol. ii, p. 113) is well worth looking up. The whole
work is a masterpiece of the engraver's art. See further
Daremberg and Saglio, Diet, des antiquites grecques
et romaines under umbrella " and " umbraculum."
The article in question seems to have been brought to
Greece from the Middle East, like pheasants, peacocks
and peaches, not later than the early part of the fifth
century B.C.
148 THE OCEAN OF STORY
Page 264, line 13. For " eleventh century B.C." read " second
century a.d."
P. 280ft 6 . For " Bowick " read " Bonwick."
P. 281, line 5. For M Exercito " read " Esercito."
P. 289ft 3 . Insert " Hebrceischen " before " Uebersetzungen."
P. 289ft 4 . For " Biblioth." read " Bibliographic"
P. 294ft 2 . For "Atti, Series IV, . . ." read " Atti delV
Accademia dei Lincei, Serie IV, ..."
P. 800ft 1 . For "veneris" read "venenis" Omit "2" after
" fol."
P. 302ft 1 . Cf. Vol. VIII, p. 245. Clusius wrote a resume, not
a translation, of Orta. Markham's work is not a trans-
lation of Clusius, but of the original Coloquios dos simples
of da Orta.
P. 306ft 1 . Proxies at marriages. See further Briffault, op.
city vol. iii, pp. 223-226. For mechanical defloration of
girls see ditto, p. 319.
P. 307?i 2 . Snake = phallus. See Eisler, Weltenmantel u.
Himmelszelt, 1910, p. 123 ; and Briffault, op. cit., vol. ii,
pp. 664-669.
P. 308ft 2 . Syphilis. Add to note : A. F. Chamberlain,
" Disease and Medicine (American)," Hastings' Ency.
Bel. Eth., vol. iv, p. 732.
P. 310ft 3 . Cf. the story of how the enemies of Francis I of
France encompassed that monarch's death in 1547.
They poisoned his concubine with syphilis germs.
VOLUME III
P. 2ft 2 . Cf. Hiranandra Shastri, " The Origin and Cult of
Tara," Mem. Arch. Surv. India, No. 20, Calcutta, 1925.
P. 20ft 1 . Self-mutilation. See Bolte's edition of Pauli's
Schimpf und Ernst, vol. ii, pp. 258, 259.
P. 21, line 13 from bottom. Delete " Orestes."
P. 21. line 5 from bottom. Circumcision, infibulation, ex-
cision. See Briffault, op. cit., vol. iii, pp. 320-333.
P. 28ft 1 . Faithful John. For references to Grimm, No. 6,
see Bolte and Polivka, op. cit., vol. i, pp. 42-57.
P. 29, line 12. For " Ahichchhatra " read " Ahichchhatra."
P. 40ft 1 . Mechanical doll. See Coxwell, op. cit., p. 858
Page 52ft. Worms in teeth. Add to note : " See also Codrington,
The Melanesians, Oxford, 1891, p. 193 ; J. Batchelor,
The Ainu and their Folklore, London, 1901, p. 293 ; C. S.
ADDENDA AND CORRIGENDA 149
Myers, "Disease and Medicine (Introductory)," Hastings'
Ency. Rel. Eth., vol. iv, p. 724.
Pp. 56-59. Automata. M. Pelliot refers me to Ganapati
Sastri's edition of Samardnganastitradhdra, thought to
date back to the eleventh century. In the Preface to
vol. i (Gaekwad's Oriental Series, No. xxv, Baroda, 1924)
we are told that chapter xxxi " contains descriptions
of various kinds of machines that are not found in other
Silpa works, such as the elephant-machine, wooden bird-
machine travelling in the sky, wooden vimana machine
flying in the air, doorkeeper-machine, soldier-machine,
etc. See also the Preface to vol. ii (G. O. S., No. xxxii).
See S. Levi, Journ. As., vol. ccviii, 1926, pt. ii, p. 379.
Automatons figure also in the several tales in the Chinese
Tripitaka (see Chavannes, Cinq Cents Conies et Apologues,
vol. ii", p. 12, No. 163 ; vol. iii, pp. 167, 170, 171, No. 427).
Cf. the tale of the Mechanician and 4he Painter in
Schiefner and Ralston's Tibetan Tales, p. 361.
P. 57, line 1. Vitrivius did not write till after Caesar's death,
so is more properly a contemporary of Augustus.
P. 63. Overhearing. Add Coxwell, op. cit., p. 163, and
Bolte and Polivka, op. cit., vol. i, p. 5Sn x .
P. 75. " Doctor Knowall " motif. See also Coxwell, op. cit.,
pp. 193 et seq. and 244, 245 ; cf. Wesselski, Mdrchen des
Mittelalters, pp. 242, 243.
P. 76. line 4 from bottom. For " Irubriani " read
"Imbriani."
P. 105w, line 15. For " Cabnoy " read " Carnoy."
P. 118ft 1 . The Cento Novelle Antiche. The reference to
No. 74 of this collection (occurring again in Vol. V,
p. 13ft 1 ) is to the edition of Borghini, and not to that
of Gualteruzzi. The same applies to No. 68, quoted
in Vol. II, p. 113w. Owing to the importance of this pre-
Boccaccio work, and to the fact that its early history
is uncertain, no excuse will be made for the following
bibliographical notes.
The work in question is thought to have been compiled
by one or more authors at the end of the thirteenth or
first quarter of the fourteenth century. It was edited
by Carlo Gualteruzzi in 1525 (2nd ed., Milano, 1825),
and his hundred tales agree with seven out of the eight
known manuscripts. There is also another edition, with-
out date or place, considered by some to be earlier. A
150 THE OCEAN OF STORY
copy of this is in the British Museum. I have compared
the two copies very carefully and have come to the con-
clusion that the undated one is later than 1525. In the
first place, the " errata " of the dated edition are almost
entirely found corrected in the undated edition, and both
the length of page and^ lack of abbreviated forms would
seem to support this view. (Cf. Brunet, Manuel du
libraire, vol. i, cols. 1736-1738.) Panzer (Annales Typo-
graphic^ vol. i, p. 410) speaks of a 1482 edition, but
nothing is known of it, and it may even have been an
unrecorded version of the Decameron I See Biagi, Le
Novelle Antiche dei Codici Panciatichiano-Palatino, pp.
lx-lxii. With regard to the title of the work, Gualteruzzi
calls it Ciento Novelle Antike, but it was later known as II
Novellino, and thus has occasionally been confused with
Masuccio's work of fifty tales bearing the same name. 1
The second editor of the Cento Novelle was Vincenzo
Borghini, who issued his Libro di Novelle et di bel Parlar
Gentile, Florence, in 1572. It contains several fresh tales,
and the order of most of the others is altered. Of the
eight codexes, that known as the Panciatichianus is the
most interesting, as it contains about thirty tales and
proverbs not found either in Gualteruzzi or Borghini.
It was published in 1880 by Biagi, who has included a
most useful bibliography, with notes on the different
MSS. (see p. lx et seq.).
An English translation by Storer has recently (1925)
appeared. Except for tales 57, 58, 80 and 86 it follows
Gualteruzzi's original text.
Page 127, lines 12-15. Amphitryon and Alcmene. See Pau-
sanias' Book V, xviii, 3, and Frazer's note, vol. iii, p. 613.
P. 152, line 6. Momiai, or Momiyai. This word means liter-
ally " extract of mummie " (momiya), and originally
meant this. In India it is properly a kind of bitumen
said to be brought from Persia and elsewhere (momiya
is a Persian word). In Bihar the word is corrupted to
mimiyal. Cf. Grierson, Bihar Peasant Life, 1158.
"It is said to be extracted from the heads of coolies
who emigrate to the colonies, by hanging them head
downwards and roasting them over a slow fire. The
threat of extracting it from the head of a child is there-
fore an active deterrent."
1 Another collection with a similar title is Sansovino's Cento Novelle.
ADDENDA AND CORRIGENDA 151
Page 161/1 1 , line 7 from bottom. For " Ahmadabad " read
"Ahmadabad."
P. 201 et seq. Magic circle. Cf. the story of Antiochus in
Livy, xlv, 12, for an interesting use of the circle. The
most complete treatment of the circle in classical
religious and magical use is Eitrem, Opferritus und
Voropfer der Griechen und Romer, chapter i, " Der
Rundgang," pp. 6-75. Delete lines 6 and 7 from bottom
on p. 201 (i.e. the references to Bouchet and Major).
P. 205, line 1. For "A. and W. Schott " read ." A. and A.
Schott."
P. 222ft 1 . See also Coxwell, op. cit, p. 241.
P. 225w 2 . This is a variant of the " Declaring Presence "
motif. See further Coxwell, op. cit., p. 859.
P. 230ft 3 . For " viii, 355 " read " viii, 855."
Pp. 236-239. "Magic Obstacles" motif . Sir George Grierson
sends me the following translation of a " magic obstacles "
tale told by the Pashais, a Dard tribe of Laghman in
East Afghanistan. It occurs in its original form in the
Linguistic Survey of India, vol. viii, pt. ii, p. 109 et seq.
" There was a king who had one son and one daughter.
The girl was a cannibal. The brother fled from her, and
settled in another country, where he lived with a woman.
He spent a long time there, and always kept two dogs.
He returned to his father's city and found it desolate [his
sister having eaten up everyone]. Only his sister was
there. She made preparations for eating him, and he
became afraid. She said to him : ' I am going to eat
you.' The brother replied : 4 Good ! Take a sieve and
bring water in it from the river, and come back when you
have sharpened your teeth.' The sister went to the
river, but before she started she put a drum before him
and told him to keep beating it. He caught a rat and
put it on the drum. The rat jumped about [on the
drum] and made it sound, and [while it did so] the boy
ran away. The sister returned, and found her brother
missing. She pursued him. When she began to over-
take him, he dropped a needle which became a mountain.
She climbed this with great difficulty. Again, he threw
down salt. It also became a mountain. She climbed
this with great difficulty. Again, he threw down soap.
It also became a mountain, and she ascended to the top.
The brother then ascended a tree, and she came below
152 THE OCEAN OF STORY
it. Just as she was about to eat her brother, his dogs
arrived. He called to them : ' Eat her in such a way
that not a drop of her blood falls to the ground.'
The dogs immediately tore her to pieces."
Page 247w\ line 1. For "thirteenth" read "twelfth."
Pp. 250-251. " Impossibilities " motif. For the tale of
Pharaoh Nectanebo and Lycerus, King of Babylon, as
related in a Syriac MS. (Cambridge Univ. Col. Add.
2020 = S 2 ) see Conybeare, Harris and Lewis, Story of
Ahikar, pp. 77, 78.
There is an amusing story told in Nasr al-Din (see
Arratoon, Gems of Oriental Wit and Humour, p. 32)
in which Hajja was entertaining guests. He borrowed
a large copper pot from his neighbour. When return-
ing it, he gave one of their own small pots with it. The
neighbour asked what this meant. He replied that their
big copper had given birth while in his house. The
little one was therefore its baby. The neighbour took
both in. On another occasion Hajja called again and
took the large copper pot, but this time he did not
return it. On being asked for it he very much regretted
to have to inform the owner that his pot was dead.
"Dead!" said the owner; "how can you make such a
felonious assertion ! " " Oh," said Hajja, " so you are
incredulous ! How easily you admitted the possibility
of its being able to give birth to a child on the day
when I gave you a smaller copper pot with it ; and now
I tell you she is dead, poor thing ! "
In commenting on my note, M. Pelliot gives some
interesting information on " Impossibility " expressions.
" La ' corne de lievre ' est un terme usuel dans l'lnde,"
he says, " pour designer quelque chose d'impossible, et
l'expression se retrouve dans la litterature chinoise.
Comme en chinois la 'corne de lievre' (Vou-kiao) est
souvent associee au ' poil de tortue,' il parait bien que
ce soit une expression bouddhique venue de l'lnde, car
la * corne de lieVre ' et le ' poil de tortue ' se trouvent, je
crois, pour la premiere fois en chinois dans la traduction
du Parinirvdnasutra. L'expression a dii devenir assez
populaire quisque les Japonais l'ont adoptee, en valeur
purement phonetique, pour ecrire le terme japonais
tokaku, 4 en tout cas,' ' apres tout.' "
Numerous English expressions, such as "making a silk
ADDENDA AND CORRIGENDA 153
purse out of a sow's ear," " squaring the circle," " gather-
ing grapes from thistles," etc., will occur to readers.
Page 268W 1 . Cutting off heads. See also Hartland, Legend of
Perseus, vol. iii, p. 23 ; various references in Dawkins,
Modern Greek in Asia Minor, pp. 226, 226ft 2 , 373 ; and
Coxwell, op. cit.y p. 88.
P. 272ft 1 , line 1. Amys and Amylion. See Chauvin, op.
cit.y viii, p. 195.
P. 280. Letter of Death. Add to note : See Chauvin, op.
cit.y viii, pp. 145-147.
P. 287ft 1 . For an amusing " loaning wife " tale see Nights,
Burton, vol. vi, p. 150 ; and Chauvin, op. cit.y viii, p. 44.
P. 303 et seq. Sneezing. As a bad omen it is frequent in
Indian folklore. See Waterfield's Lay of Alha, pp. 115,
193, 197-198. The omen generally turns out to be true,
but in one or two cases Rajputs refuse to be frightened
by it and win through. See " The Lay of Brahma's
Marriage," Bull. School Orient. Studies, vol. ii, pt. iv,
p. 587.
P. 321, line 18. Eunuchs. Hijra. The word hijra means both
"eunuch" and "hermaphrodite." In the nineties of
the last century Sir George Grierson was informed on
good authority that there was a colony of hermaphrodites
at Pandua in the Hooghly District of Bengal. People
who have seen and examined them say that the herma-
phroditism seems to have been congenital.
P. 327, line 6. For " Tungabhadra " read " Tungabhadra."
P. 329. Add to Eunuch bibliography : H. R. M. Chamber-
lain, The Eunuch in Society , London, 1927 (privately
printed). See also Briffault, op. cit.y vol. iii, p. 213.
VOLUME IV
P. 10. The Greek quotation should, of course, read : x a ^ K ^ a
kucXtjctkovctl 6eoi avope? oe ko/ulu'oiv . . .
P. 14. " Le cheval," says M. Pelliot, " parait en realite avoir
joue un role assez faible dans les anciens sacrifices chinois ;
cf. Granet, Danses et legendes de la Chine ancienne, Paris,
1926, pp. 153-154."
Page 16, lines 27, 28. Woman fertilised by horse. See A. M.
Hocart, " Phallic Offerings to Hathor," Man t October
1926, No. 128, p. 192 (also printed, by some curious
154 THE OCEAN OF STORY
mistake, in Man, July 1927, No. 92, p. 140) ; Briffault,
op. cit., vol. iii, p. 188.
P. 51, line 9 from bottom. For " myiard " read " myriad."
P. 69W 1 , line 4. For " Engyion " read " Engyon." The
mothers. See C. Hiilsen, in Pauly-Wissowa, Real-
encyclopddie, v, 2568; and Briffault, op. cit., vol. iii,
p. 46 et seq.
P. 8O71 1 , last line. For " 227 " read " 226."
P. 126, line 9. Dasaratha. See N. B. Utgikar, " The Story
of the Dasaratha Jataka and of the Ramayana," Journ.
Roy. As. Soc, Centenary Supplement, October 1924,
pp. 203-211.
P. 129n, line 5. For " Tunghwan " read " Tung-hun-hou."
For trees and flowers of precious materials cf. Artibus
Asioe, 1927, p. 71. [Pelliot.]
P. lUn 1 , line 5. For " ther ain-cloud " read " the rain-cloud."
P. 185. For the most recent article on Svetadvipa, see
W. E. Clark, " Sakadvipa and Svetadvipa," Journ.
Amtr. Orient. Soc., vol. xxxix, pt. 4, October 1919, pp.
209-242.
P. 229n 2 , last line. After " 1881 " add " p. 161." The
article was reprinted in the Indian Antiquary, vol. x,
1881, pp. 292, 293.
P. 257, line 20. Opium. " Le suicide par l'opium en Chine
est moderne." [Pelliot.]
P. 272, line 13. Widow-burning. For "p. 153" read "pp.
44, 45." Add to bibliography : Tylor, Primitive Culture,
vol. i, p. 459 et seq. ; F. E. Maning, Old New Zealand,
London, 1863, p. 172 et seq. ; H. Ling Roth, Great
Benin, Halifax, England, 1903, p. 43 ; J. Erskine,
Journal of a Cruise among the I s . of the Western Pacific,
1853, p. 228; Winternitz, "Die Witwenverbrennung,"
Die Frau in den indischen Religionen, S. A. aus dem
Archiv fur Frauenkunde und Eugenik, vol. iii, pp. 55-85,
Leipzig, 1920 ; Winternitz, " Die Witwe im Veda," Wiener
Zeitschrift f. Kunde des Morgenlandes, vol. xxix, p. 172
et seq. ; Zachariae, Kleine Schriften, Bonn and Leipzig,
1920, p. 33 et seq.
The satl stones in the Bombay Presidency have been
recently described by G. V. Acharya, Proc. Third Oriental
Conference, Madras, 1925, p. 237 et seq. The latest
article on satl I have seen is E. Thompson, " The Sup-
pression of Suttee in Native States," Edinburgh Review,
ADDENDA AND CORRIGENDA 155
April 1927, pp. 274-286. He is shortly issuing a work
on the whole subject.
Page 292. To the Nala bibliography add : Liebich, Sanskrit-
Lesebuch, Leipzig, 1905 (containing the Nalopdkhydna
with Riickert's translation) ; Fritze, Nal und Damajanti,
metrische Uebersetzung, Berlin, 1910; Caland, Savitri und
Nala, Utrecht, 1917 ; Winternitz, Geschichte der indischen
Litteratur, vol. i, p. 327 ; S. Levi, La Legende de Nala et
Damayanti, " Les Classiques de l'Orient," Paris, 1920 ;
A. F. Herold, Nala et Damayanti, Paris, 1923; Dumont,
P. E., Histoire de Nala, Bruxelles, 1923 ; and N. M.
Penzer, Nala and Damayanti, London, 1926.
VOLUME V
P. llw 1 . Gold-spitting. Add to note : For a similar trick
played by the courtesan see Bolte and Polivka, op. cit.,
vol. iii, p. 3 et seq. ; Aarne, Vergleichende Mdrchenfor-
schung, p. 83 et seq. ; and cf. Krohn, Anzeiger der Finnisch-
Ugrischen Forschungen, p. 4 et seq. See further the note
on " gold-spitting " by Professor Halliday on pp. 164, 165
of this volume.
P. 66, line 9 from bottom. " Where mice nibble iron."
For classical references see Knox Headlam, The
Mimes of Herodas, iii, 76, p. 153 ; and Weinrich's note
on Seneca, Apocolocyntosis.
Professor Halliday informs me that in Greek and
Roman usage the proverb usually means a country so
poor that mice have to gnaw iron in desperation [cf. our
"poor as a church mouse"]. It means the "land of
nowhere " only secondarily and less usually.
P. SOn 2 . Faithless wife. Add to note : Chauvin, op. cit. t
viii, p. 120.
P. 117. The servant who looked after the door. I find
this in the Persian (?) collection of " fool " stories,
Mutdyabdt i Mulld Nasr al-Din (a.h. 1305). See
N. Arratoon, Gems of Oriental Wit and Humour . . . of
Molla Nasraddin, Calcutta, 1894, p. 15.
P. 122ft. 1 The woman with a hundred lovers. Add] to
note: See further Wesselski, Mdrchen des Mittelaliers,
pp. 185-187. #*
P. 132n. 2 Imaginary debt and payment. Very similar to
the Japanese story about the smell of fried eels is an
156 THE OCEAN OF STORY
amusing tale in the Cento Novelle Antiche (Gualteruzzi,
No. ix). Here a poor Saracen holds a loaf over the pot
of a cook, thus letting the savoury steam soak into it.
The cook demands payment, and finally the case is sub-
mitted to the " wise men " of the country. It is decided
that as the cook takes money for the food he sells, he
must in this case, where he has sold only steam, be
content with the sound of money as payment.
Page 15Sn. Grateful animals. Add to note : See also Coxwell,
op. cit., pp. 259, 260.
P. 166. Pretending to be dead. In the Persian collection of
Nasr Al-Din are two stories not merely of pretending,
but actually of believing that death had occurred. In
the first (Arratoon's translation, p. 35), Hajja's death is
foretold when his donkey should neigh three times.
When this happened he concluded he must be dead, and
insisted on being conveyed to the cemetery. The
" mourners," however, lost their way, whereupon Hajja
raised himself from the bier and, pointing in a certain
direction, exclaimed : " That was the way I always went
to the cemetery when I was alive."
The second tale (Arratoon, p. 47) relates how Hajja
once asked his wife what were the signs of death. She
replied that when a man's body and hands were cold he
was dead. One very cold day, while ascending a hill with
his donkey, he chanced to feel his hands and then his
body. Both were cold, so he concluded that he must
be dead. Accordingly he lay down on the hill. Mean-
while a number of wolves approached his donkey and
tore it into pieces. Hajja cried out : " Oh, ye wolves,
eat the donkey, for the owner is dead ; if I was alive
be sure I would have made it hot for you ! "
P. 168. " Story of the Fools and the Bull of Siva." Cf. the
story in the Linguistic Survey of India, vol. v, pt. ii, p. 161
et seq. The animal here is not a bull, but an elephant.
P. 186. " Story of the Rogue who managed to acquire Wealth
by speaking to the King." A comical repetition of the
above was actually witnessed by Sir George Grierson
in India. He describes the incident as follows :
"In a certain district there was a planter a most
popular man, but so hard up that he had exhausted all
his credit, and the Indian bankers refused to advance
him money necessary for his outlay. It chanced that at
ADDENDA AND CORRIGENDA 157
this time the Lieutenant-Governor of Bengal was making
an official visit to the headquarters of the district, and
was arriving by special train. The planter, whom we
may call 4 X,' met the train at a watering-station some
twenty miles from the terminus, and asked the aide-de-
camp for permission to travel by it, as he was in a hurry.
The aide-de-camp welcomed him, and gave him the lift.
At the terminus * X ' issued from the train in the
midst of the Lieutenant-Governor's staff, the observed
of all observers there being, of course, an assembly of
notables (including the chief bankers) to welcome the
Lieutenant-Governor .
" It was said that, after this, 4 X ' enjoyed a temporary
almost unlimited credit in the local money market. I
saw the arrival of 4 X ' with my own eyes, and heard the
amused and admiring talk of his fellow -planters."
Page 193. Note on Nail-marks and Tooth-bites. For a refer-
ence to amorous scratches see the description of the
svayamvara in Kalidasa's Raghuvamsa, vi, 17.
P. 194, line 33. For " Dasanchachhedya " read " Dasanach-
hedya."
P. 218 et seq. The Burzoe legend. Sir Denison Ross has
now added to his authoritative Foreword to Vol. V by
a note in Journ. Roy. As. Soc., July 1926, pp. 503-505,
and an article in Bull. School Oriental Studies, vol. iv,
pt. 3, 1927, pp. 441-472, entitled " An Arabic and a
Persian Metrical Version of Burzoe 's Autobiography
from ' Kalila and Dimna.' " The Persian version is
by Qani'i, of which a unique MS. is preserved in the
British Museum, and the other MS. is by Naqqash, of
which only two copies are known to exist. Owing,
therefore, to their great scarcity, their reproduction
with notes forms an important addition to Panchatantra
research. See Pelliot's remarks in T'oung Pao, vol. xxv,
1927, p. 136.
P. 255 et seq. The classical versions of the story of Rhampsi-
nitus. Professor Halliday tells me that it is almost
certain that the tale dates back to the Telegonia of
Eugammon of Cyrene, the last of the cyclic poets. He
mentions the gift of a bowl ornamented with scenes
from the history of Agamedes and Augeas. No other
story is known which would correspond to the drawings.
If this is accepted, the tale must have been known to
158 THE OCEAN OF STORY
the Greeks before the time of Herodotus. This does not
affect my contention that it is of Egyptian origin. On
the contrary, if anything, it supports the view, for even
Eugammon is " Eugammon of Cyrene."
See further Pauly-Wissowa, Realencyclopadie, under
"Agamedes."
As regards analogues of the story, I have received two
versions. As the first is unpublished, I give the resume of
it as sent me by Colonel Lorimer (via Sir George Grierson).
It is from Gilgit, an outlying province in the extreme
north-west of India, and is in the Shina language.
A father and a son, expert thieves, made a hole in the
wall of the King's Treasury, by quite ordinary means,
and carried off all the King's treasures. They returned
again to search for more loot. The father entered the
Treasury, while the son remained outside. The father
knocked down some pots, and so woke up the guards, who
seized him. He tried to escape by the hole, and a tug-of-
war followed, the guards pulling him inwards by the legs,
and the son pulling him outwards by the head. Finding
he could not get him out, the son cut off the father's head
and went off with it. In due course the King had the de-
capitated body hung up to act as a trap for its mourning
relatives.
After that the detail is different. The mother succeeds
in relieving her feelings with impunity in the presence of
the corpse by dropping and breaking a gourd of milk
as she passes it, and ostensibly weeping over the lost
contents.
Then follow several episodes in which the thief soon
gets the better of his would-be captors. There is a lot
about the flesh of a camel he killed and an old woman.
This also appears in a Bakhtiari story, in which also
there is a dead hand (possibly arm), corresponding to
Herodotus' dead arm.
In the Shina story the thief further wins the respect
and enthusiastic approval of the king by dealing very
adequately with another king who had insulted him,
the thief's king, by refusing him his daughter as wife for
his son, on the grounds of his inability to deal with the
thieves in his kingdom. The thief not only secures the
foreign king's daughter for his king's son, but also her
sister for himself. In recognition of his ability in deal-
ADDENDA AND CORRIGENDA 159
ing with foreign affairs his king makes him "King for
External Affairs," retaining to himself only the control
of " Internal Affairs."
" And so they continued to live happily, eating and
drinking."
The other variant has been sent me by Professor T. F.
Crane. It is to be found on p. 73 of C. C. Jones' Negro
Myths from the Georgia Coast, Boston and New York, 1888.
It is entitled " Brother Lion, Brother Rabbit, Brother
Fox, and Brother Raccoon." It contains practically all
the incidents of the Rhampsinitus story. The first few
sentences, as transliterated from the negro vernacular
by Professor Crane, will be sufficient to show its amusing
style:
44 Brother Lion, he keeps a bank. In that bank he has
chickens, and hogs and sheep. Brother Fox is married
to Brother Coon's daughter. Brother Fox's father-in-
law is a rogue. Brother Coon and Brother Rabbit make
a plan to rob Brother Lion's bank, and they used to take
things out of it every now and then, and nobody can find
out who does the stealing. Brother Fox, Brother Rabbit
and Brother Coon, they were fast friends and kept con-
stant company. Brother Rabbit tells Brother Lion that
he knows the man who robs his bank, but he don't want
to tell his name, and he advises Brother Lion to set a steel
trap to catch the thief. Brother Lion does as he says,
and the next night, when Brother Coon, Brother Fox
and Brother Rabbit went to rob the bank again, Brother
Coon walked on the trap and it caught him by the foot.
The thing broke Brother Coon's leg, and it hurt him very
badly, but he was afraid to holler, because if he did holler,
he knew that Brother Lion was going to run there and
kill him. So he lay down and moaned, and begged his
friends to help him. Brother Fox and Brother Rabbit,
they study over the thing, and they make up their minds
if Brother Lion finds Brother Coon in the trap, he is
going to kill not only Brother Coon, but will send and
kill all the family. Then they conclude that the best
thing to do is that Brother Fox, who is his son-in-law,
must take a sword and chop Brother Coon's head off
and bury it, and that he skin Brother Coon and bury
his hide and his clothes, and leave Brother Coon naked
in the trap, so nobody can tell who was caught. ..."
160 THE OCEAN OF STORY
Page 284. M. Pelliot says that a large portion of the Ka-gyur
had been translated by the beginning of the eleventh
century. He refers me to a Chinese version which was
translated at the end of the third century (J;he exact
date is uncertain). For this see E. Huber "Etudes de
Litterature Bouddhique," Bull, de Vllcole Frangaise
d' extreme-orient, vol. iv, 1904, pp. 698-726 (701-707), and
Chavannes, Cinq cents contes et apologues, vol. ii, pp. 380-388,
and vol. iii, p. 146.
VOLUME VI
P. xxiii. Preface, line 9. For " sixteen (really fifteen) " read
" seventeen (really sixteen)."
P. 61, lines 2 and 3. The word talisman. In Folk-Lore, vol.
xxxv, 1924, p. 230, Professor Dawkins points out that
certain magical figures found in Thrace practically corre-
spond to what we mean by talisman, and that the words
used for them is reXea/ma from reAw, which, in the sense
employed, means " to enchant." He considers it prob-
able that both the English talisman and the Arabic tilsam
are independent borrowings from the Greek. This would
explain the final n, as the mediaeval Greeks pronounced
reXecr/uLa as TeXear/mav. There appears to be no Semitic
derivation for the Arabic word a fact that supports the
Greek origin.
P. 118, line 9 from bottom. Feet turned wrong way. This
is quite a common feature in Indian folklore. See
Grierson, Bihar Peasant Life (1st ed.), p. 408, where
the kichin (a kind of lamia) has feet back to front.
In this way the wise can recognise her. Some years
ago Whitley Stokes told Sir George Grierson of an Irish
legend, that when the devil wanted to say his prayers,
he was unable to do so, because his knees bent the
wrong way (backwards instead of forwards).
P. 147, last line. For " ofnight " read " of night."
P. 150n, line 7. The reference to Henderson's Folk-Lore of
the Northern Counties is to the 1879 edition. The
corresponding page to the first edition is 19.
P. 150n\ line 2. For " Aapaai " read " Aa/wof."
P. 166 (also p. 240). Fruit containing jewels or money. Cf.
Cento Novelle Antiche (Gualteruzzi), No. lxxix.
P. 191, line 12. Sudraka. See Keith, Sanskrit Drama, pp.
128, 129.
ADDENDA AND CORRIGENDA 161
Page 231. Frame-story. Reference should be made to J.
Przyluski, "Le Prologue- Cadre des Mille et une Nuits,"
Journal Asiatique, 1924, pp. 101-137.
P. 241, line 16. The Chauvin reference should read " . . . v,
pp. 144, 145."
P. 242n x . For " vol. lxxiv, Leipzig, 1920 " read " vol.
lxxv, Leipzig, 1921." Francke has now published a
further article on the Tibetan version of the Vetala tales :
" Zur tibetischen Vetalapancavims'atika (Siddhikur),"
Zeitschr. d. d. morgen. GeselL, Neue Folge, Band II,
Leipzig, 1923, pp. 239-254.
P. 264, line 2. For " No. 2 of Jiilg " read " No. 1 of Julg."
P. 264, line 3. For " No. 4 of Coxwell " read "No. 3 of
Coxwell."
P. 269, line 13. For " there s little in comimon " read " there
is little in common."
P. 273, last line. The sabda-bhedi arrow, which strikes what
is heard, is a familiar feature in Hindu legend. In the
Alha cycle of folk-epics, Prithiraj of Delhi has such an
arrow, and with it hits the sword-wound of a severely
wounded ally, so as to sew up the wound, and enable
the ally to go on fighting.
P. 282w 6 . Sirens. Add to note : V. Berard, Les Pheniciens
et VOdyssee, vol. ii, p. 333 et seq. ; and Daremberg and
Saglio, Dictionnaire des Antiquites grecques et romains,
vol. iv, pt. 2, pp. 1353-1355.
P. 283w 4 . For " Brumond " read " Brumund."
P. 286. The tale from the Nights is found also in the Cento
Novelle Antiche (No. iii of Gualteruzzi's edition), where
the boring-worm, horse and baker incidents are all
repeated.
P. 287. For another variant of the " lost-camel " story see
Linguistic Survey of India, vol. viii, pt. i, p. 278.
P. 287n 2 , line 3. For " translations " read " translation."
P. 290w 3 . For " Sunblad " read " Sundblad."
P. 291w 4 . For " 1915 " read " 1885."
P. 293. Add to the Andersen bibliography : L. M. Shortt,
" H. C. Andersen and Fairyland," Fortnightly Review,
July-December 1925, pp. 190-201 ; Clausen and Marr,
" King, Queen and Knave," Argosy, vol. i, December
1926, pp. 145, 146.
VOL. IX.
162 THE OCEAN OF STORY
VOLUME VII
Page xxix. Change of sex. To the list by Dr W. N. Brown
must now be added, ''Change of Sex as a Hindu Story
Motif" Jonrn. Amer. Orient. Soc, vol. xlvii, 1927, No. 1,
{>]). 3-24. See further below.
P. 92?? 1 , line 4. Delete the " s " in " Egypts."
P. 103, line 17. "And kissed her." I believe I am correct
in saying that this is the only time kissing is mentioned
in the whole of the Ocean of Story. This seems extra-
ordinary, especially when we remember the large number
of love scenes introduced into the work, and the existence
(from about a. p. 250) of Vatsyayana's Kama Sutra, in
which a complete chapter (iii) is devoted to the subject.
The explanation must lie in the fact that kissing, as we
understand it, was unknown in the Vedas and only rarely
indulged in during the period assigned to the Maha-
bhdrata (cf. Book III, chapter cxii, 12). Moreover, the
" sniff-kiss " of the Vedas still exists in parts of India,
as it also does among many Mongol and semi-civilised
peoples. The kiss can be described as very rare among
all the lower races, the typical primitive kiss consisting
of the contact of the nose and cheek followed by inhala-
tion. The mouth kiss would certainly be unknown in
the time of Udayana and Naravahanadatta. See further
Hopkins, ' The Sniff-Kiss in Ancient India," Journ.
Amer. Orient. Soc., vol. xxviii, 1907, pp. 120-134 ; and
Crawley, " Kissing," Hastings' Ency. Rel. Eth., vol. vii,
pp. 739-744.
P. 107. Sandalwood. Among the earliest mediaeval refer-
ences may be mentioned that by the Chinese writer,
Chau Ju-Kua. See Ilirth and RockhiU's edition of his
Chu-fan-chi, pp. 208, 209.
P. 126n 2 , lines 3 and 4. The Mclusine reference should read
" vol. i, col. 447."
P. 191// 1 . The name of and reference to Professor Bloomfield's
article should be corrected as follows : " On Recurring
Psychic Motifs in Hindu Fiction . . .," Journ. Amer.
Orient. Soc., vol. xxxvi, pp. 57, 58.
P. 222 et seq. Change of Sex. As mentioned above, Dr
W. N. Brown has recently issued an article on change
of sex in Hindu fiction. Although the author was kind
enough to send me proofs in advance for use in the Ocean t
ADDENDA AND CORRIGENDA 163
my volume was already in print. The article in question
is of great importance and, among many other things,
clearly shows that stories of sex-changing water are quite
common in folk-tales (at any rate in Hindu fiction).
Thus my remark at the bottom of p. 225 requires
qualification.
Dr Brown deals first with bathing in enchanted water,
dividing the first section into (a) Change of man into
woman unexpected, unwelcome ; (b) Change of woman
into man unexpected, welcome. The next sections
deal respectively with change of sex as a curse or blessing ;
exchanging sex with a Yaksha ; change brought about
by magic objects and charms ; resulting from righteous-
ness or wickedness ; and finally the origin of the notion
of sex change.
Page 231. Pretended change of sex. See W. Crooke, "Simu-
lated Change of Sex to Baffle the Evil Eye," Folk-Lore,
vol. xxiv, p. 385 ; also Stein and Grierson, Hatirri's Tales,
pp. 29, 30. Sir George Grierson tells me that in the
Radhavallabhi sect the men pretend to be Radha, and
dress in women's clothes, even pretending to be disabled
once a month like women.
P. 237, last line. This work will not be issued until early in
1928.
P. 250 et seq. Self-sacrifice. Dr W. N. Brown sends me the
following additional references : Hitopadesa (Narayana's
version), iii, 7; Benfey, Pantschatantra, i, 414; Dracott,
Simla Village Tales, p. 194 ; Pantalu, Folklore of the
Telugus (3rd ed.), p. 51.
He would differentiate the versions : (1) The hero
kills his son, and others of his family also die (Vetdla-
pahchavirhsati, Hitopadesa) ; (2) No blood is shed
(Tuti-ndmah, Dracott, Pantalu). The stories are related
genetically within the two groups that is, the modern
Indian oral tales are derived from the Persian, not the
Sanskrit.
P. 252, line 11. The boy's laugh. The Forty Vazirs. The
same story, with minor variations, will be found in the
Linguistic Survey of India, vol. viii, pt. 1, p. 367.
P. 270. Bibliography of the Vetdlapanchavimsati. After
44 Gothenburg, 1901 " add Deromps, M., Les vingt-cinq
reciis du mauvais genie traduits de Vhindi. Paris, 1912.
164 THE OCEAN OF STORY
VOLUME VIII
Page 19, line 21. "Festival . . . called Pongol." See the
excellent description of this festival in Dubois, Hindu
Manners, Customs and Ceremonies, 3rd ed., Oxford, 1906,
p. 571 et seq.
P. 58w\ " Bathing - dress dripping with moisture." Sir
George Grierson sends me a possible explanation of
hrita-vastrd ' ardra-vasand. He suggests that vastra
means the outer garment, and vasana the under garment,
the vetement oVintimite. In Bengal women bathe with
their under (and only) garment on them. This is very
thin, and they walk home unconcernedly, almost nude,
owing to the transparent wet clothes clinging to their
limbs. Up-country Hindus are horrified at this, and
there is a proverb about the Bengali woman " saying
' hethd hethd ' when she means * hither.' Modestly cover-
ing her face, and yet displaying her vulva ; deserting
her husband, and hastening to a lover so shines in her
glory the fair one of the noble Bangali."
The swan-maiden puts her outer garment (her vastra)
of feathers on the bank, but bathes in her vasana, which
is, of course, wet when she comes out of the water. She
is thus ardra-vasand. As her outer garment of feathers
has been taken away, she is also hrita-vastrd.
P. 59n 3 . Gold-spitting. I am indebted to Professor Halliday
for the following note :
The magical property of dropping or spitting gold,
jewels (vel sim), habitually occurs in three groups of
stories :
(/) In stories related to Frau Holle (Grimm, No. 24), in
which two sisters meet with their respective deserts ; it
is frequently part of the good girl's reward that whenever
she opens her mouth to speak, gold and jewels drop out
of it, and part of the bad girl's punishment that toads or
other vermin drop similarly from her lips. Gold-spitting
of this type is irrelevant here.
(Ha) A donkey or other animal, which vomits or
excretes gold, is frequently one of the Magical Articles
acquired by the hero and stolen by the villain in variants
of Grimm, No. 54 (see Bolte and Polivka, op. cit., vol. i,
p. 470 et seq.).
(lib) A fictitious gold-dropping donkey figures in what
ADDENDA AND CORRIGENDA 165
is really a burlesque form of Ila, the Sham Magical
Articles, with which the clever hero dupes his adversaries
(see Bolte and Polivka, op. cit., vol. ii, pp. 1-18). Con-
nected with this group, though it is more exactly to be
classed as belonging to one of the hybrid forms men-
tioned below, is the fraudulent gold-spitting monkey
of Vol. V, p. 11. For other examples where the gold-
producing animal is * salted ' by being given gold pieces
to eat, see Clouston, Popular Tales and Fictions, vol. ii,
p. 274 ; Campbell, Popular Tales of the West Highlands,
vol. ii, p. 247 ; Cosquin, Contes Populaires de Lorraine,
vol. i, p. 108 ; Journal of the Gypsy Lore Society, 3rd
series, vol. iv, p. 99 ; cf. also Dozon, Contes AWanais,
No. 23, p. 177.
(///) In variants of Grimm, Nos. 60 and 85 (see Bolte
and Polivka, op. cit., vol. i, p. 542 ; vol. iii, p. 3), the hero
acquires the gift of spitting gold, or, a somewhat more
comfortable peculiarity, of finding gold beneath his
pillow every morning, through having eaten part of a
magical bird.
There is an obvious similarity between II and III, for it
is usual in III for the hero to be deceived by a courtesan,
who tricks him into betraying his secret, causes him to
vomit the bird's heart (vel sim), and eats it herself. The
hero ultimately is revenged by the discovery of a magic
plant, by means of which he turns her into a donkey,
or makes her nose grow indefinitely. In practice there
are a good many hybrid versions intermediate between
II and III. For example, the donkeyfying cabbage
is often attached to form the denouement of stories of
type Ila in place of the magic club, in versions in which
the villain is not an innkeeper but a courtesan. It is
to this group, represented by Ila and 77/ and their
intermediate hybrids, that our gold-spitting hero belongs.
Page lllw 3 . The modesty of elephants. Professor Halliday
refers me to a passage in JElian, De Natura Animalium,
i, 28:
" yiTcuK&s wpaias toSc rh wov rj-rraTcu, kcu
Trapakverai S< tou dvfwv tKKax^tofois KaXAo?,"
In viii, 17, the chastity of the elephant is lauded,
and mention is made of its great modesty in sexual
matters. The mediaeval collection known as Physiologus,
166 THE OCEAN OF STORY
or the Bestiary, relied on ^lian for much of its in-
formation. Being Christian allegories, the moral side
of animals would be especially emphasised. Thus, in the
Gesta Romanorum we should not be surprised to find
an allusion to its modesty rather than its partiality
to beauty.
Pages 227, 228. Swan-maiclens. In tracing the swan-maiden
story from India, I made no mention of Assam. Sir
George Grierson refers me to a version current among
the Angami Nagas of the Assam Hills. It appears in
the Linguistic Survey of India, vol. iii, pt. ii (Bodo, Naga
and Kachin Groups), p. 219 et seq., under the title of
" How Jesu got a Goddess for his Wife." Here the
article stolen is not a garment, but a head-band or rope
used for carrying loads.
I have just noticed a much more developed and ex-
tremely interesting variant in Stack's The Mikirs, pp. 55-
70. It is entitled " Story of Haratar Kunwa." After
successfully evading death at the hands of his jealous
brothers, Harata goes to live with his poor old grand-
mother. He discovers the bathing-pool of six beautiful
maidens, who doff their clothes, bathe, and then fly
away. After various stratagems Harata substitutes
another petticoat (apini) for that discarded by the
youngest, and only unmarried one, of the sisters. On
donning it, she discovers her inability to fly. Thus the
marriage takes place, but Harata is warned not to
make her cook, and never to touch her hand or foot.
This taboo incident is curious, as nothing comes of it
in the story at all. The sequel to it must have been
forgotten in transit. A son is born, and the family
return to Harata 's father and brothers. The beautiful
bride is admired by everyone, but points out that if
she had her own petticoat she would be much more
lovely still. 1 In the absence of Harata, his father
procures it with the usual result. By holding on to
the tail of a celestial elephant, 2 he arrives at the land of
his beloved. He employs the " Declaring Presence "
motif 3 by means of his ring and enters into the presence
1 Cf. the Gypsy story, Vol. VIII, p. 219.
2 Cf. the way Saktideva reaches the City of Gold (Vol. II, p. 219), and
the bull of Siva in Vol. V, p. 168.
3 See Vol. II, p. 76n l .
ADDENDA AND CORRIGENDA 167
of the whole Court, accompanied by his little son. The
child runs to its mother, and in disgust the King of the
Winds, who was about to marry the Princess, leaves
the happy couple together. This is only a very brief
resume of the story, but it is an important variant and
should not be overlooked.
Page 254>n 3 . For " Aupapdtckd " read " Aupapdtikd."
P. 270, line 9 from foot. For " Sheering " read " Sherring."
P. 272 et seq. Betel used as a challenge. Sir George Grierson
tells me that a bird (used in the sense of a single betel-
roll) flung down on the ground is used as a kind of chal-
lenge. When a king wants some difficult or dangerous
feat performed, he throws down in open court a bird of
pan. Whereupon the bravest of his knights picks it up
and at once sets out on his adventures.
Readers will at once think of the well-known custom of
flinging down a glove as a challenge. Here the use was
symbolical. A " gage " originally signified only a pledge,
and an article of value was actually deposited. In time
the folded glove became the most handy symbol of such
a bond, and its tendering was the accepted method of
waging one's law. In the " wagers of battle " the glove
was thrown on the ground as a challenge, which action
was required by the " appellee " in answer to the charge
of the appellant."
At English coronations, up to the time of George IV,
the " king's champion " challenged anyone to dispute his
master's right to the throne by picking up the gauntlet
flung down three times in succession.
It would seem that the betel chew also is symbolical,
and denotes friendship, duty, trust and devotion.
The throwing of it would be a challenge by which the
champion's self-assertion would be put to the test.
P. 318W 1 , line 13. Read " Balfour's Cyclopcedia of India,
3rd ed., 1885. . . ."
P. 314 et seq. Betel-chewing (Solomon Islands). See also
W. G. Ivens, Melanesians of the South-east Solomon
Islands, Ldn., 1927. Pp. 285-289.
BIBLIOGRAPHY
BIBLIOGRAPHY
THE following Bibliography, or, more correctly, Biblio-
graphical Index, is arranged alphabetically under
authors, whether the work in question be a series of
volumes, a work in a single volume, an article in a periodical,
or a short note of a few lines in some scientific journal.
Although it lays no claim to perfection, it is not a mere
" list of books quoted," but is intended to be of individual use
to the student of folk-lore and " storiology."
With this view in mind, I have added brief notes where
I have considered them necessary. Wherever possible, I
have personally examined every title-page, and have not
copied the (often incorrect) references of other people. Thus
I have discovered numerous mistakes in references quoted in
the notes and Appendixes of the Ocean, all of which have now
been corrected, and, in many cases, annotated. In considera-
tion of the enormous amount of work this has entailed, I may
perhaps be permitted to say that I consider this Bibliography
by far the most difficult and laborious part of my whole
work.
Some references have taken weeks to track down, owing
to incorrect data, or to the fact that what was taken to be a
" work " turned out to be an article in, say, some Slavonic
periodical unrecorded at the British Museum or University
libraries.
I have departed from the usually accepted method of
merely giving details of each work itself by stating in addition
exactly where the work in question is quoted in the Ocean.
Surely the student wants to know in what connection an
author has been cited, even if an actual quotation is not
given. I consider that a Bibliography thus arranged serves
a double purpose.
That such a method is not superfluous I know from per-
sonal experience, and am merely at pains to spare my readers
171
172 THE OCEAN OF STORY
and fellow-students a similar experience. 1 A glance at the
Bibliography will show that the name of a work appears in
italics, while that of an article is placed between inverted
commas. References to the Ocean are in brackets thus :
[I, 26371 1 ; II, 41n ; VIII, 81].
Any explanatory notes follow in smaller type. In con-
clusion I would mention that the Bibliography can be used
in conjunction with the Index (see Vol. X of the Ocean).
The names of authors quoted appear in the Bibliography
only, but their works and subjects referred to in them will
be found indexed and cross-indexed in Vol. X.
[Anonymous.] " Betel-nut Chewing." The Leisure Hour.
Part 209. No. 907. Ldn. 15th May 1869. Pp. 311, 312.
[VIII, Sl8nK]
[Anonymous.] " The Betel Tree." Notes and Queries on
China and Japan. Edited by N. B. Dennys. Vol. ii. Jan.
to Dec. 1868. Sept. 1868. Pp. 136-139. [VIII, 289n 2 .]
This periodical seems to have been discontinued after the third volume,
which ended in Dec. 1869-
[Anonymous.] " Imports and Exports of Canton." Chinese
Repository. Vol. ii. Canton. 1834. Pp. 447-472. [VIII,
SOSn 3 .]
The above periodical was completed in 20 vols. Canton. 1832-1851.
[Anonymous.] Ophiolatreia. An Account of the Rites and
Mysteries connected with the Origin, Rise and Development
of Serpent Worship. . . . Ldn. 1889. [Ill, 142w\]
[Anonymous.] " Sandal- wood." The Practical Magazine :
An Illustrated Cyclopaedia of Industrial Information, Inven-
tions and Improvements, collected from Foreign and British
Sources. Vol. vii. No. 36. New Series. Ldn. Dec. 1877.
Pp. 373, 374. [VII, 107.]
1 Thus I naturally was anxious to know in what connection Frazer had quoted
Tawney. No cross-references were given, but I found the work mentioned under
" Katha Sarit Sagara." I then had to go through each volume of the Golden
Bough to discover where it was mentioned, and in what connection it was quoted.
I have strictly avoided what appear to me useless references such as Frazer uses
in his Bibliography e.g. Times, The weekly edition ; Daily Graphic, The ;
Athenaeum, The, etc., without any intimation whatsoever as to date, name of
article or author !
BIBLIOGRAPHY 173
[Anonymous.] "Shell-Money." Ency. Brit. 11th edit. 1911.
Vol. xxiv. P. 833. [IX, 17w 2 .]
[Anonymous.] " The True Sandalwood of India." Scientific
American. The Weekly Journal of Practical Information.
Vol. cviii. No. 25. New York. 21st June 1913. P. 558.
[VII, 107.]
Aarne, A. Vergleichende Mdrchenforschungen. Suomalais-
Ugrilaisen Seuran Toimituksia, xxv. (Memoirs de la Societe
Finno-Ougrienne, xxv.) Helsingfors. 1908. [IX, 141, 143,
155.]
Aarne, A. Verzeichnis der Marchentypen. Helsingfors. 1910.
FF Communications 3. [V, 281.]
Aarne, A. Finnische Marchenvarianten, Verzeichnis der his
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Brouwer, P. van Limburg. Akbar, an Eastern Romance.
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Brown, R. Grant. " The Pre-Buddhist Religion of the
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Brown, W. N. " The Paficatantra in Modern Indian
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Brown, W. N. " Change in Sex as a Hindu Story Motif."
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Browne, Edward Gaylord. See under Blair, E. H., and
Robertson, J. A.
192 THE OCEAN OF STORY
Browne, Thomas. Pseudodoxia Epidemica: or, Enquiries
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The above work is commonly referred to as Browne's Vulgar Errors. Refer-
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Cambridge, 1924, pp. 48-65. Forerunners and imitators of" Vulgar Errors "
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Bruce, C. Die Geschichte von Nala. Versuch einer Herstellung
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Brueyre, Loys. " Traditions Populaires du Bannu (Pend-
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Brugmann, K. Kurze vergleichende Grammatik der indo-
germanischen Sprachen. Auf Grund des funfbdndigen
" Grundrisses der vergleichenden Grammatik der indoger-
manischen Sprachen von K. Brugmann und B. Delbruck "
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Brumund, J. F. G. See under Leemans, C.
Brunet, J. C. Manuel du libraire et de Vamateur des livres.
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The 5th edition (1860-1865) was in 6 vols., with a Supplement by
P. Deschamps and G. Brunet. 1878-1880. A German zinco reprint has
recently appeared.
Brunet, J. C, and Montaiglon, A. de. Li Romans de Dolo-
pathos publie pour la premiere fois en entier aVapres Les Deux
manuscrits de la Bibliotheque Imperial par . . . [Herbert's
or Herbers' version.] Paris. 1856. [V, 260, 262, 263, 274.]
Brunet, P. G. Le Violier des Histories Romaines, Ancienne
traduction francaise des Gesta Romanorum, nouvelle edition,
revue et annotee par . . . Paris. 1858. [II, 289w 2 .]
Brunet, P. G. L'Elite des Contes du Sieur d'Ouville, re-
imprimee sur Vedition de Rouen, 1860. Avec une Preface
et des Notes par ... 2 vols. Paris. 1883. [VII, 209rc 2 .]
Brunetto, Latini. See under Chabaille, P.; and
D'Ancona, A.
Buddhaghosa. The Visuddhimagga. [VIII, 254n 2 .]
See edition by C. A. F. Rhys Davids, 2 vols., Ldn., Pah Text Society,
1901-1921.
Budge, E. A. Wallis. Osiris and the Egyptian Resurrection.
2 vols. Ldn. 1911. Medici Society. [IV, 257 ; V, 254 ;
VIII, 75nK]
Buerger, G. A. Leonora. [VI, 138.]
Numerous editions. I have used one in German and English, translated
by W. R. Spencer, Ldn., 1796.
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Buhler, J. G. Vikramdnkadevacharita. Edited, with an
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Buhler, J. G. The Laws of Manu, with Extracts from Seven
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Buhler, J. G. See under Jolly, J. ; and Macdonell, A. A.
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Burnell, A. C. The Sdmavidhdnabrdhmana. . . . Edited,
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Burnell, A. C. The Voyage of John Huyghen Van Linschoten
to the East Indies. From the Old English Translation of 1598.
The First Book, containing his Description of the East. In
two volumes. Edited, the First Volume, by the late Arthur
Coke Burnell, Ph.D., CLE. . . ., the Second Volume, by
t Mr P. A. Tiele of Utrecht. 2 vols. Hakluyt Society. Ldn.
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[VIII, 259, 259n\]
VOL. IX. N
194 THE OCEAN OF STORY
Burnell, A. C. Letter on the Brihat-kathd-manjari to the
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Burnell, A. C. See also under Yule, H., and Burnell,
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Burnouf, E. Bhdgavata Pur ana, on Histoire Poetique de
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Burnouf, E. Introduction a VHistoire du Buddhisme Indien.
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See note to Burnouf 's Le Lotus de la Bonne hoi. The second edition of the
above work formed vol. iii of the " Bibliotheque Orientale."
Burnouf, E. [Saddharma-pundarika.] Le Lotus de la Bonne
Lot, traduit du Sanskrit, accompagne d'un commentaire et
de vingt et un memoires relatifs au Buddhisme. Paris.
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The above work is a continuation of Introduction a VHistoire du Buddhisme
Indien, and contains an Index to both works. It was reprinted in 1925.
Burnouf, E. " Nala, episode du Mahabharata," Extrait de
Mem. de VAcademie de Stanislas. 1855. Nancy. 1856.
(Pp. 189-278.) [IV, 292.]
Burton, J. H. Narratives from Criminal Trials in Scotland.
2 vols. Ldn. 1852. [I, 191.]
Burton, R. F. Goa, and the Blue Mountains; or, Six
Months of Sick Leave. Ldn. 1851. [11,19.]
Burton, R. F. Personal Narrative of a Pilgrimage to El-
Medinah and Meccah. 3 vols. Ldn. 1855-1856. Vol. i
El-Misr; vol. ii El-Medinah; vol. iii Meccah. [I, 192;
II, 271.]
Burton, R. F. First Footsteps in East Africa; or, An
Exploration of Harar. Ldn. 1856. [II, 271n 2 .]
Burton, R. F. The City of the Saints and Across the Rocky
Mountains to California. Ldn. 1861. [II, 280, 280w 3 .]
Burton, R. F. A Mission to Gelele, King of Dahome. With
Notices of the So-called "Amazons," the Grand Customs, the
Yearly Customs, the Human Sacrifices, the Present State of
the Slave Trade, and the Negro's Place in Nature. 2 vols.
Ldn. 1864. [I, 278, 278m 1 .]
Burton, R. F. Wit and Wisdom from West Africa ; or, A
Book of Proverbial Philosophy, Idioms, Enigmas, and
Laconisms. Ldn. 1865. [Ill, 313, 313n 3 .]
Burton, R. F. Vikram and the Vampire ; or Tales of Hindu
Devilry. Adapted by . . . with thirty-three Illustrations
BIBLIOGRAPHY 195
by Ernest Griset. Ldn. 1870. [I, 87, 136w 2 ; VI, 226, 227,
227n\]
The above work first appeared in serial form in Fraser's Magazine for Town
and Country, vols, lxxvii and lxxviii, 1868. It was reprinted in the " Memorial
Edition " of Burton's Works in 1893.
Burton, R. F. Camoens. The Lyricks. Part I. [Part II.]
(Sonnets , Canzons, Odes, and Sextines.) Englished by . . .
2 vols. Ldn. 1884. [VIII, 240n x .]
The above volumes form vols, v and vi of what was to have been a complete
translation of all the writings of Camoens. Six volumes only appeared, the first
four of which were as follows : Os Lusiadas {The Lusiads). ... 2 vols. Ldn.
1880. Camoens: His Life and his Lusiads. A Commentary. 2 vols. Ldn. 1881.
Burton, R. F. The Book of the Sword. By . . . Maitre
D'Armes (Brevete). With numerous illustrations. Ldn.
1884. [I, 109W 1 .]
This was the only published volume of the three that were originally in-
tended. For details of the material left for the other two vols, see my Burton
Bibliography, pp. 108-112.
Burton, R. F. A Plain and Literal Translation of the Arabian
Nights' Entertainments, Now Entituled The Book of the
Thousand Nights and a Night. With Introduction, Explana-
tory Notes on the Manners and Customs of Moslem Men and
a Terminal Essay upon the History of the Nights. 10 vols.
Benares. 1885. Printed by the Kamashastra Society for
Private Subscribers only. This was followed by : Supple-
mental Nights to the Book of The Thousand Nights and a
Night. With Notes Anthropological and Explanatory. 6 vols.
Benares. 1886-1888.
The latter six volumes are easily distinguished at sight from the previously
issued ten volumes, by having a silver diagonal band across the volume, while
the others had a gold band. " Benares " is a synonym for Stoke Newington.
The following references in the Ocean are to the Nights as a whole 16 vols.
[I, In 1 , 14n, 25, 27, 28, 30n 2 , 43, 4>7n, SOn 1 , 82n, lOlra 1 , 103,
105, 120m 1 , 124W 1 , 131, 133m 1 , 141w 2 , 144m 1 , 163n, 167, 170,
183W 1 , 186nS 204, 217 ; II, lOn, 58n\ 104n, 104n J , 123, 124,
131ns 147m 1 , 153n, 169, 190m 1 , 193n x , 201n 3 , 202W 1 , 218w 3 ,
219w 3 , 220n, 223W 1 , 224n ; III, 56, 60, 68W 1 , 76, 95n\ lOln,
105w, 115W 1 , 118n x , 203, 227n, 260n\ 260n 2 , 268n x , 279, 308,
308w 4 , 328; IV, 2ln, 90n\ 108n 2 , 132W 1 , 192nS 249w; V,
13n\ 43n\ 65, 66, 97m 1 , 122/i 1 , 177, 181w 2 ; VI, 8, 23ft 1 , 37W 1 ,
61, 62, 63, 74w, lOOw 1 , 240, 255, 256, 258, 260, 260W 1 , 274,
275n\ 286, 286m 1 ; VII, 24W 1 , 56w, 88w 2 , 203, 217, 224, 224n 3 ,
245, 249, 258 ; VIII, 93w 2 , 158n 2 , 161w 2 , 219, 227w 8 , 30271 1 ;
IX, S7n\ 4>5n\ S5nK]
In view of a criticism on my quoting from the rare original edition of the
Nights instead of the " more accessible " 12-vol. Burton-Smithers edition, I
196 THE OCEAN OF STORY
would here state that, owing to the thousands of cheap American " facsimile "
reprints, there are very many more copies with the original pagination in
circulation than of the 12- vol. edition. It should, however, be remembered
that the original bulky Supplemental vol. hi was published in all reprints (except
the Denver edition) as two distinct volumes with continuous pagination.
Thus these reprints appeared in 17 volumes. Consequently Supp. vols, iv, v
and vi of the original edition correspond to vols, v, vi and vii of the reprints.
For full details of every edition and issue of the Nights see my Bibliography of
SirR. F. Burton, pp. 113-149..
Burton, R. F. II Pentamerone : or, The Tale of Tales. Being
a Translation by the late Sir Richard Burton, K.C.M.G., of
II Pentamerone ; Overo Lo Cunto De Li Cunte, Trattene-
miento De Li Peccerille, of Giovanni Battista Basile, Count
of Torone (Gian Alessio Abbattutis). 2 vols. Ldn. 1893. [I,
26, 77ft 1 , 97ft 2 ; II, 5ft 1 , 190ft 1 , 253 ; III, 20m 1 , 21ft, 28ft 1 ,
48ft 1 , 105n, 226ft 2 , 238, 239, 272ft 1 , 285ft 1 , 292ft 1 ; V, lift 1 ,
158ft, 172ft ; VI, 16ft, 47ft 1 , 48ft, 200ft 3 , 263 ; VII, 42ft 1 ,
162ft 1 ; VIII, 69ft 1 ; IX, 78ft.] See also under Basile,
Giovanni Battista.
The pagination runs straight through both volumes.
Burton, R. F. " Notes on an Hermaphrodite." Memoirs
read before the Anthropological Society of London. Vol. ii.
1865-1866. Pp. 262, 263. [VII, 233ft 1 .]
Burton, R. F. See also under Nefzaoui ; and Penzer, N. M.
[Burton, R. F., and Arbuthnot, F. F.] The Kama Sutra of
Vatsyayana. Translated from the Sanscrit. In Seven Parts,
with Preface, Introduction, and Concluding Remarks. Re-
print : Cosmopoli : 1833 : for the Kama Shastra Society
of London and Benares, and for private circulation only.
[I, 234ft 2 .]
The above is from the title-page of the first issue of the second edition, the
first being issued in seven parts, and of extreme rarity. For details see my
Annotated Bibliography of Sir Richard F. Burton, 1923, pp. 161-171.
[Burton, R. F., and Arbuthnot, F. F.] Ananga-Ranga ;
(Stage of the Bodiless One), or, The Hindu Art of Love. (Ars
Amoris Indica.) Translated from the Sanskrit, and Anno-
tated by A. F. F. and B. R. F. Reprint Cosmopoli : 1885 :
for the Kama Shastra Society of London and Benares, and
for private circulation only. [I, 236ft 3 ; V, 193.]
The author of the work was Kalyana Malla.
[Burton, R. F., and Smithers, L. C] Priapeia or the Sportive
Epigrams of divers Poets on Priapus : the Latin Text now
for the first time Englished in Verse and Prose (the Metrical
Version by " Outidanos "), with Introduction, Notes Ex-
BIBLIOGRAPHY 197
planatory and Illustrative, and Excursus by " Neaniskos."
Cosmopoli. 1890. [Ill, 328.]
" Cosmopoli " is, of course, a name that can apply to anywhere. In this case
it was London. I have given full details of the history and different issues of
the work in my Annotated Bibliography of Sir Richard F. Burton, pp. 150-158.
Bushby, H. J. Widow-Burning. A Narrative. Ldn. 1855.
[IV, 272.]
Bushell, S. W. Chinese Art. Board of Education, South
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[Busk, R. H.] Sagas from the Far East ; or, Kalmouk and
Mongolian Traditionary Tales. With Historical Preface and
Explanatory Notes. By the author of " Patrailas," " House-
hold Stories from the Land of Hofer," etc. Ldn. 1873.
[I, 25, 27, 39w 2 , 162W 1 ; II, 5n\ 52n 12 ; III, 4>Sn\ 75, 142m 1 ,
182, 195W 1 , 204, 218n x ; V, 63n x , 77n\ 153n\ 157w x ; VI, lS2n\
lS6n\ 242, 248, 264, 269rc 2 ; VII, 2S5n 2 ; VIII, 59n 3 .] See
also under Julg, B.
Busk, R. H. The Folk-Lore of Rome, collected by word of mouth
from the people. Ldn. 1874. [I, 20n, 26, 132.]
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Buxton, L. H. Dudley. " Some Navajo Folktales and
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C. B. "What I saw of the Sandalwood Trade." The Leisure
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Cabanes, A. " Dieu vous benisse ! (Origine d'un dicton)."
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Series 2 came out in 1909 Series 3 in 1910, and so on. The 8th Series was
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Cahier, C. Caracteristiques des Saints dans Vart populaire,
enumerees et expliquees. 2 vols. Paris. 1867. [Ill, 20m 1 .]
Caland, W. Altindisches Zauberritual ; Probe einer tJberset-
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Caland, W. " Zur Exegese und Kritik der rituellen Sutras."
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198 THE OCEAN OF STORY
Caland, W. Savitri und Nala. Utrecht. 1917. [Not seen by
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Callaway, C. H. Nursery Tales, Traditions, and Histories
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Callaway, C. H. The Religious System of the Amazulu.
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Calmet, A. Traite sur les apparitions des esprits et sur les
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therapie antivenimeuse. Paris. 1907. [II, 281.]
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the Most Beautiful Country in the World, its Ancient History,
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295w 3 .]
Campbell, J. F. Popular Tales of the West Highlands. 4 vols.
Edinburgh. 2nd edit. 1890-1893. [I, 26, 84rc 2 , 129, 132,
141n 2 , 157m 2 , 163m 1 ; III, 195W 1 , 205, 231W 1 , 237, 272m 1 ;
IV, 67W 1 ; V, 46W 1 , 157W 1 ; VI, 5n* ; IX, 165.]
Campbell, J. G. D. Superstitions of the Highlands and Islands
of Scotland. Glasgow. 1900. [VI, 135.]
Campbell, J. G. D. Siam in the Twentieth Century. Being
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Campbell, J. M. Gazetteer of the Bombay Presidency. 26 vols.
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Several volumes are in two parts. The General Index forms vol. xxvii, and
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Campbell, J. M. Notes on the Spirit Basis of Belief and
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Campbell, Killis. A Study of the Romance of the Seven Sages
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Campbell, Killis. The Seven Sages of Rome. Edited from
the Manuscripts, with Introduction, Notes, and Glossary by
. . . The Albion Series. Boston, New York, Chicago. Ldn.
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Campbell Thompson. See under Thompson, R. Campbell.
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The above is the most recent translation of Physiologus. Reference should
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200 THE OCEAN OF STORY
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The above forms vol. xiii of Nueva Biblioteca de Autores Espanoles.
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Crooke, W. The Tribes and Castes of the North-Western
Provinces and Oudh. 4 vols. Calcutta. 1896. [I, 239ft 1 ,
240ft 2 ; II, 119, 166, 168, 257, 257ft 2 , 305ft 1 ; III, 101ft,
325 ; IV, 160ft ; V, 176 ; VIII, 270ft 1 .]
Crooke, W. The Talking Thrush and Other Tales from India.
Collected by W. Crooke and Retold by W. H. D. Rouse.
Illustrated by W. H. Robinson. Ldn. 1899. [V, 49ft 1 , 65.]
These stories (forty-three in number) first appeared in North Indian Notes
and Queries. A second edition appeared in 1902.
Crooke, W. " Aghori, Aghorapanthi, Augar, Aughar."
'Hastings' Ency. Rel. Eth. Vol. i. 1908. Pp. 210-213.
[II, 90ft 3 , 198ft 1 .]
VOL. IX. O
210 THE OCEAN OF STORY
Crooke, W. " Ancestor- Worship and Cult of the Dead
(Indian)." Hastings' Ency. Rel. Eth. Vol. i. 1908. Pp. 450-
454. [I, 56n\]
Crooke, W. " Bad(a)rlnath." Hastings' Ency. Rel. Eth.
Vol. ii. 1909. P. 325. [IV, 159n\]
Crooke, W. " Charms and Amulets (Indian)." Hastings'
Ency. Rel. Eth. Vol. iii. 1910. Pp. 441-448. [II, 167 ;
III, 37 ; VI. 59.]
Crooke, W. " Demons and Spirits (Indian)." Hastings'
Ency. Rel. Eth. Vol. iv. 1911. Pp. 601-608. [II, ein 1 .]
Crooke, W. " Dravidians (North India)." Hastings' Ency.
Rel. Eth. Vol. v. 1912. Pp. 1-21. [IV, 177n\]
Crooke, W. " Kedarnath." Hastings' Ency. Rel. Eth.
Vol. vii. 1914. P. 680. [VII, 2ra 1 .]
Crooke, W. " Prostitution (Indian)." Hastings' Ency. Rel.
Eth. Vol. x. 1918. Pp. 406-408. [I, 233, 239n 2 .]
Crooke, W. " Serpent Worship (Indian)." Hastings'
Ency. Rel. Eth. Vol. xi. 1920. Pp. 411-419. [I, 203-204 ;
II, 307n 2 .]
Crooke, W. " Water, Water-Gods (Indian)." Hastings'
Ency. Rel. Eth. Vol. xii. 1921. Pp. 716-719. [VII, 146w x .]
Crooke, W. " The Legends of Krishna." Folk-Lore. Vol. xi.
March 1900. No. 1. Pp. 1-38. [II, 39n 2 .]
Crooke, W. " Some Notes on Homeric Folk-Lore." Folk-Lore.
Vol. xix. March 1908. No. 1. Pp. 52-77. June 1908.
No. 2. Pp. 153-189. [II, 57n x ; III, 204, 208n x , 227w, 258 ;
VI, 282w 6 ; IX, 9W 1 .]
Crooke, W. " King Midas and His Ass's Ears." Folk-Lore.
Vol. xxii. June 1911. No. 2. Pp. 183-202. [V, lln 1 ;
VI, 26nK]
Crooke, W. " The Veneration of the Cow in India." Folk-
Lore. Vol.xxiii. Sept. 1912. No. 3. Pp. 275-306. [11,242.]
Crooke, W. " Simulated Change of Sex to baffle the Evil
Eye." Folk-Lore. Vol. xxiv. Sept. 1913. No. 3. P. 385.
[IX, 163.]
Crooke, W. " The Holi : A Vernal Festival of the Hindus."
Folk-Lore. Vol. xxv. March 1914. No. 1. Pp. 55-83. [II,
59m 1 .]
Crooke, W. " The Divali, the Lamp Festival of the Hindus."
Folk-Lore. Vol. xxxiv. Dec. 1923. No. 4. Pp. 267-292.
[II, 118, 2S2n.]
Crooke, W. " The Hill Tribes of the Central Indian Hills."
Journ. Anth. Inst. Vol. xxviii. (New Series, vol. i.) Feb.
and May 1899. Pp. 220-248. [II, 24rc.]
BIBLIOGRAPHY 211
Crooke, W. "Nudity in India in Custom and Ritual."
Journ. Roy. Anth. Inst. Vol. xlix. 1919. Pp. 237-251.
[II, 119.]
Crooke, W. "Brahmani." Indian Antiquary. Vol. x. 1881.
P. 293. [VII, 5n\]
The above note was an answer to a query as to the meaning of the word
" Brahmani " by Sir R. C. Temple, in Ind. Ant., vol. ix, 1880, p. 280.
Crooke, W. " Secret Messages and Symbols used in India."
Journ. Bihar and Orissa Research Soc. Vol. v. Patna,
1919. Pp. 451-462. [I, 82n.]
Crooke, W. See also under Ball, V. ; Fryer, John ;
Herklots, G. A. ; Stein, A., and Grierson, G. A. ; and
Tod, J.
Crusius, O. See under Anderson, W.
Cumming, F. G. Gordon. " Pagodas, Aurioles and Umbrellas."
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Cunningham, A. The Ancient Geography of India. I. The
Buddhist Period, including the Campaigns of Alexander,
and the Travels of Hwen-Thsang. Ldn. 1871. [Only one
vol. published.] [II, 3W 1 ; III, 172n\ 184n x ; IV, 2n 2 , 144/1 1 ;
V, 165W 1 ; VI, 69n x .]
Cunningham, A. Archaeological Survey of India. 23 vols.
Simla (vols, i and ii) and Calcutta. 1871-1887. Index
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Cunningham, A. The Stupa of Bharhut; with Photographic
Plates. Ldn. 1879. [1,42; V, 79n 3 ; IX, 5ln\]
Curtze, L. Volksuberlieferungen aus dem Furstenthum
Waldeck. Mdrchen, Sagen, Volksreime, Rathsel, Sprich-
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The above work contains 37 Mdrchen and 140 Sagas.
Dahnhart, O. Natursagen. Eine Sammlung naturdeutender
Sagen, Mdrchen, Fabeln und Legenden. . . . Leipzig und
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D'Alviella, G. The Migration of Symbols. Introduction by
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Damant, G. H. " Bengali Folklore-Legends from Dinajpur."
212 THE OCEAN OF STORY
(" Legends from Dinagepore.") Indian Antiquary. Vol. i,
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Twenty-two tales in all. [I, 42, 131 ; IX, 142.]
Damant, G. H. " Bengali Folklore Legends from Dinagepore.'
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Dames, M. Longworth. The Book of Duarte Barbosa. An
Account of the Countries Bordering on the Indian Ocean
and their Inhabitants, written by Duarte Barbosa and
completed about the Year a.d. 1518. Translated from the
Portuguese Text . . . and Edited and Annotated by . . .
2 vols. Hakluyt Society. Ldn. Vol. i. Second Series.
No. xliv. 1918. Vol. ii. Second Series. No. xlix. 1921.
[II, 18, 269n x , 300, 300rc 5 , 301, 303; III, 329; IV, 269,
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Dames, M. Longworth. "Balochi Tales." Folk-Lore. Vols, iii,
1892, p. 517 ; iv, 1893, pp. 195, 285, 518 ; viii, 1897, p. 77.
Twenty stories in all. [II, 302 ; III, 182 ; V. 49ft 1 .]
Dames, M. Longworth, and Joyce, T. A. " Note on a
Gandhara Relief representing the Story of King Sivi."
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This work was reprinted six times (1697-1729) and has now appeared (under
my editorship) with an Introduction by Sir Albert Gray. Argonaut Press.
Ldn. 1927.
Dampier, William. Voyages and Discoveries. . . . Ldn.
1699. [VIII, 302.]
Three further editions of the above volume were issued 1700, 1705, 1729.
D'Ancona, A. " II Tresoro di Brunetto Latini versificato."
Atti delta R. Accademia dei Lincei. Serie Quarta Classe
di Scienze Morali, Storiche e Filologiche. Vol. iv.
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Dandin. Dasa-kumara-charita. (Story of the Ten Princes.)
[i,*25, 234, 234w 4 , 235 ; II, 183m 1 , 184n; VI, 247, 251, 259.]
See also under Hertel, J., Die zehn Printzen . . .; and
Meyer, J. J.
Dandin. Mrichchhakatika. See under Ryder, A. W.
Danicic*, G. " Indijske price prozvane Stefanit i Ihnilat."
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BIBLIOGRAPHY 213
Daniels, C. L., and Stevans, C. M. The Encyclopaedia of
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Both the above work and Popular Tales from the Norse are from the
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Davids, T. W. Rhys. Buddhist Birth Stories; or Jdtaka
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V. Fausboll, and Translated by . . . Trubner's Oriental
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Davids, T. W. Rhys. Buddhist Suttas Translated from Pali
by ... 1. The Maha-Parinibbana Suttanta. 2. The
Dhamma-2akka-PPavattana Sutta. 3. The Tevigga
Suttanta. 4. The Akankheyya Sutta. 5. The ietokhila
Sutta. 6. The Maha-Sudassana Suttanta. 7. The
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The above work forms vol. xi of the " Sacred Books of the East " Series,
edited by F. Max Miiller. The reference in the Ocean is to No. 6 of the
work the Maha-sudassanasuttanta.
Davids, T. W. Rhys. Buddhism. A Sketch of the Life and
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214 THE OCEAN OF STORY
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Davids, T. W. Rhys. See also under Fausboll, V.
Davies, John. The Voyages and Travels of J. Albert de
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Dawkins, R. M. Modern Greek in Asia Minor. With a
chapter on the Subject-matter of the Folk-tales by W. R.
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Dawkins, R. M. " Ancient Statues in Mediaeval Con-
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The 2nd edition of the above was issued in 1912. The collection, formed at
the suggestion of Sir Richard Temple, contains twenty-two excellent tales.
Defremery, C. See under Ibn Batuta.
De Groot, J. J. M. The Religious System of China, its
Ancient Forms, Evolution, History and Present Aspect.
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This important work is divided into two parts, consisting of two Books,
three volumes constituting a Book. The title of Book i is " Disposal of the
Dead," and that of Book ii," The Soul and Ancestral Worship." The sub-titles
of the volumes are as follows : Vol. i, pt. i, Funeral Rites ; pt. ii, Ideas of
Resurrection. Vol. ii, pt. iii, The Grave (first half). Vol. iii, pt. iii, The Grave
(second half). Vol. iv, pt. i, The Soul in Philosophy and Folk-Conception.
Vol. v, pt. ii, Demonology; pt. iii, Sorcery. Vol. vi, pt. iv, War against
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De Gubernatis. See under Gubernatis, A. de.
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The 1606 edition is not accessible to me.
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that of the Aryan and Semitic Races. London and Hong-
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44 The Betel Tree," and Mayers, W. F.
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216 THE OCEAN OF STORY
comprend le legislation Mahometans; V autre, VHistoire de
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Reprinted twice in 1921.
Doutte, Edmond. La Societe Musulmane du Maghrib.
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Dowson, John. See also under Elliot, H. M.
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Drew, F. The Jummoo and Kashmir Territories : a Geo-
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Drury, H. The Useful Plants of India ; with notices of their
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The first complete edition appeared in Madras, 1858.
BIBLIOGRAPHY 217
Dubois, M. l'Abbe J.-A. Le Pantcha-T antra, ou Les Cinq
Ruses, Fables du Brahme Vichnou-Sarma ; Aventures de
Paramarta, et Autres Contes. . . Paris. 1826. [V, 48W 1 ,
55w 3 ; VII, 224.]
The edition of 1872 had the same title-page and contents, but, in addition,
thirteen eaux-fortes by M. Leonce Petit.
Dubois, M. l'Abbe J.-A. Hindu Manners, Customs and
Ceremonies. . . . Translated from the Author's Later French
MS. and edited with Notes, Corrections, and Biography by
Henry K. Beauchamp, C.I.E. . . . with a prefatory note
by the Right Hon. F. Max Muller and a Portrait. 3rd edit.
Oxford. 1906. [I, 250, 250w 3 , 251-253 ; II, 168, 242 ;
III, 306, 306w 4 ; IX, 164.]
This justly famous work has an interesting history. The original French
MS. was purchased for 8000 rupees by the East India Company. It was then
sent to England, translated and published in 1816 (reprinted with omissions
in 1864). Meanwhile a copy of the MS. lying among the records of Fort St
George had been forwarded to the Abbe for revision and addition. So great
and important did this fresh work prove, when returned in 1815, that it was
decided to send it to the Court of Directors in England. If arrived too late,
and the 1816 edition had already been published. The translation and edit-
ing of the revised MS., undertaken by H. K. Beauchamp, first appeared in
two vols. Oxford. 1897. By 1906 it had reached the third edition. Other
editions can be ignored. Several stories occur in the work, chiefly from the
Pahchatantra, and appear in Dubois' translation of that collection see above.
Du Fail, Noel, Seigneur de la Herissaye. Les Contes
et Discours d'Eutrapel. Rennes. 1585. (Other editions :
Rennes, 1598 ; 2 vols. [Paris] 1732 ; 2 vols., Paris, 1875.)
[II, 2n\ Sn.]
Duff, J. C. G. A History of the Mahrattas. 3 vols. Ldn.
1826. (3rd edit. Bombay, 1873. Printed in Ldn.) [VII,
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Dulaure, J. A. Des Divinites Generatrices, ou du Culte du
Phallus chez les anciens et les modernes. Paris. 1805.
[I, 14w, 15n.]
The subsequent editions of this work require some elucidation. The first
edition (1805) was in one volume of 428 pages. In 1825 appeared a two- volume
work, of which vol. i was : Histoire abregee de differens Cultes, des Cukes qui
ont precede et amene Vidolairie ou V adoration des figures kumains. 1 Vol. ii was
an enlarged reprint of Des Divinites Generatrices . . . (464 pages). It was at
once suppressed, but was reprinted separately in 1885. The most recent
edition I have seen was dated 1905. All editions were published in Paris.
Du Meril. See under Meril, Edelestand du.
Dumont, P. E. Histoire de Nala. Traduction Nouvelle par
. . . Bruxelles. 1923. [See IX, 155.]
1 This had also been issued in 1805 as a separate work.
218 THE OCEAN OF STORY
Dunlop, John. History of Fiction. Ldn. 1814. 2nd edit.
1816, 3rd 1845, with notes by H. Wilson (Bohn's Standard
Library), 1888.
In the Ocean practically all references are to the valuable notes of Liebrecht
in his German translation :
Dunlop, John. Geschichte der Prosadichtungen oder Ge-
schichte der Romane, Novellen, Mdrchen . . . Aus dem
Englischen ubertragen . . . und mit einleitender Vorrede,
ausfuhrlichen Anmerkungen . . . verschen von . . . Berlin.
1851. [I, 24W 1 , 44, mn\ 97ra 2 , 103, 137m 1 , 145w x , 166; II,
6n 2 , 39n 2 , 127n 2 ; III, 82w 2 , 2S5n x ; IV, 129n, 132W 1 ,
145?i 1,2 ; V, life?, S7n\ llln 2 , 162W 1 , 186n 2 ; VI, 280n 2 - 3,4 .]
Dutt, Manmatha Nath. The Ramayana. Translated into
English Prose from the original Sanskrit of Valmiki. 7 vols.
Calcutta. 1892-1894. [VII, 174 ; VIII, 44W 1 .]
The title-page of vol. iv is dated 1891. This is due to the fact that the first
four books, and xli sections of the fifth book, had been previously issued in
1889-1891 in fourteen parts. All title-pages were reset and the date altered
accordingly. In the case of the title-page to vol. iv, however, the printers
forgot to change it hence the error. There is nothing to tell us why this
first edition suddenly stopped issue in 1891? for in the next year, instead of
continuing the issue, it started from the beginning again, but this time the
complete work was printed.
Dutt, Manmatha Nath. A Prose English Translation of
Srimadbhagabatam [i.e. Bhagavata Purana]. Edited and
Published by . . . Calcutta. 1895. [VIII, 214n 2 .]
The above work forms part of the " Wealth of India " Series, described as
" A Monthly Magazine Solely devoted to the English Translation of the Best
Sanskrit Works."
Dutt, Udoy Chand. The Materia Medica of the Hindus.
Compiled from Sanskrit Medical Works. . . . With a
Glossary of Indian Plants, by George King, M.B., F.L.S.,
Superintendent, Royal Botanical Garden, Calcutta, and the
Author. Calcutta. 1877. [VII, 105.]
In the Brit. Mus. Catalogue the work is entered under Udayachandra Datta.
It was reprinted as follows :
The Materia Medica of the Hindus . . . with a Glossary
of Indian Plants by George King, K.C.I.E., F.R.S.
. . . Revised Edition. With Additions and Alterations by
Kaviraj Binod Lall Sen and Kaviraj Athutosh Sen.
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220 THE OCEAN OF STORY
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The key to the division of the volumes among the various editors is to be
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the editorship of the complete work is as follows : Edited, tomes 1-3 and 12, in
part, by S. Egilsson ; 1-6 and 11, in part, by T. GuSmundsson ; 4, 5 and 11,
in part, by T. Helgason ; 8, 1 1 and 12, in part, 9 and 10 wholly, by F. Magniis-
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The works mentioned in the Ocean are as follows :
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The travellers dealt with in the above work are as follows : Ralph Fitch,
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The 3rd edition of The Golden Bough, in 12 vols., presents grave difficulties
from a reference point of view, owing to the fact that the volumes are not
numbered consecutively on the back. If in a public library vol. xii (the " key "
vol.) happens to be " out," there is no cue whatever to tell you, e.g., that
vol. viii of the series is Spirits of the Corn, vol. ii. Readers (and the
publishers) would be well advised to stamp consecutive numbers on each
corresponding volume. The titles in the correct order are as follows : I. The
Magic Art and the Evolution of Kings, vol. i. II. The Magic Art and the
Evolution of Kings, vol. ii. III. Taboo and the Perils of the Soul ; IV. The
Dying God ; V. Adonis Attis Osiris Studies in the History of Oriental Religion,
vol. i. VI. Adonis Attis Osiris . . . vol. ii. VII. Spirits of the Corn and of
the Wild, vol. i. VIII. Spirits of the Corn and of the Wild, vol. ii. IX.
The Scapegoat ; X. Balder the Beautiful. The Fire-Festivals of Europe . . .
vol. i. XI. Balder the Beautiful . . . vol. ii. XII. Bibliography and General
Index.
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228 THE OCEAN OF STORY
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179W 1 ; VI, In 1 , 277.]
Vols, i-iii (1880, 1883, 1883) are numbered consecutively right through, and
have an index in vol. iii. Vol. iv is a Supplement and Appendix, and has a
separate index.
Grimm, J. L. C. and W. Irische Elfenmarchen, aus dem
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The above work is a translation of the first part of Croker's Fairy Legends
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III, 2871 1 , 75, 104n 2 , 187w 3 , 188n, 189n\ 226w 2 , 227w, 231W 1 ,
237, 272W 1 ; IV, 129n, 145w x ; V, 62w 2 , 66, 79n 3 , lOOn 1 ,
l5Sn\ 275, 281 ; VI, 1871 1 , 47/1 1 , 56n\ 61, 98nS 122w 2 ;
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238 THE OCEAN OF STORY
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242 THE OCEAN OF STORY
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General Index of the Three Volumes. Vol. iii. Calcutta.
1881.
This last volume was issued posthumously.
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Shortland, E. Traditions and Superstitions of the New
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Shortt, J. " Kojahs of Southern India." Journ. Anth. Inst.
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Shortt, J. " The Bayadere : or, Dancing Girls of Southern
India." Memoirs read before the Anth. Soc. Ldn., 1867-1869.
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Shortt, L. M. " Hans Christian Andersen and Fairyland."
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Siees, T. " Neues zur germanischen Mythologie." Mit-
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Sikes, W. Wirt. British Goblins: Welsh Folklore, Fairy
Mythology, Legends and Traditions. Ldn. 1880. [I, 76n 2 ;
II, 75w 2 , 98w 4 , 223W 1 ; III, 32n\ 187rc 3 , 225w 2 ; IV, 213W 1 ;
VI, 10n 4 , 277.]
Silius Italicus. Punica. [VIII, 154w 2 .]
Silva, Joannes de Alta. See under Hilka, A., and
Oesterley, H.
Silvestre de Sacy. See under Sacy, Silvestre de.
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a/M. 1845-1865. [I, 24nS 97n 2 , 129, 137m 1 , 141n 2 ; II,
57n\ 64n 2 , 76/1 1 ; III, 167w 2 , 187w 3 , 287n x ; IV, 128ft 1 ;
V, 43w 2 , 102ra 2 , 104W 1 , 127n\ 138nS 146ft 1 , 204ft 1 ; VI,
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"Kings of Harmuz," and extracts from his "Kings of
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Teixeira, Pedro.
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271-273.]
Skeat, W. W. Chaucer. The Prioresses Tale, Sire Thopas,
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306 THE OCEAN OF STORY
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called the Minor. 2 vols. Ldn. 1896. [II, 194w.]
The above volumes form part of the Eighth Series of The Expositor's Bible,
edited by the Rev. W. R. NicolLM.A., LL.D.
Smith, G. Elliot. See under Hose, C.
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Times to the end of 1911. Oxford. 1919. [I, 250ft 1 ; IV,
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A 2nd edition " Revised and continued to 1921, by S. M. Edwardes . . . ,"
appeared in 1923.
Smith, V. A. See also under Constable, A. ; Cunningham,
A. ; Sleeman, W. H.
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Smith, W. Robertson. Lectures on the Religion of the
Semites. First Series. The Fundamental Institutions.
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von Abu Mohammed Abdallah Ben Ahmed aus Malaga
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Sorensen, S. An Index to the Names in the Mahabharata,
with Short Explanations and A Concordance to the Bombay
and Calcutta Editions and P. C. Roy's Translation. Issued
in thirteen parts. Ldn. 1904-1925. [VII, 223w 2 , 235rc 1 ;
IX, 2w 2 .]
This magnificent work, begun by Sorensen (who died in 1902), was completed
by Elof Olesen and Dines Andersen.
Souby-Bey. Fabeln und Parabeln des Orients. Der tiirk-
ischen Sammlung humajun name entnommenen und ins
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Southey, Robert. Roprecht the Robber. [VI, 136.] Thalaba
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Old Woman of Berkeley. [VIII, 56n\]
Sowa, R. von. Die Mundart der Slovakischen Zigeuner.
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Soy Yo. " The Antiquity of the Castanet." Once A Week.
A Miscellany of Literature, Art, Science, and Popular
Information. Vol. viii. Pt. xlviii. June 1863. Pp. 609,
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Spence Hardy. See under Hardy, R. Spence.
Spence, Lewis. Encyclopaedia of Occultism : a Compendium
of Information on the Occult Sciences, Occult Personalities,
Psychic Sciences, Magic, Demonology, Spiritism, and
Mysticism. Ldn. 1920. [Ill, 162n.]
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Central Australia. Ldn. 1904. [VII, 230n 4 .]
Spencer, Herbert. Essays : Scientific, Political, and Specu-
lative. Stereotyped Edition. 3 vols. Ldn. 1868-1874.
[VII, 253W 1 .]
Spencer, Herbert. Ceremonial Institutions [pt. iv of
Principles of Sociology]. Ldn. 1879. [Ill, 21n.]
Spencer, Herbert. " The Physiology of Laughter."
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253W 1 .]
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The poem quoted in the Ocean is " Beth Gelert, or The Grave of the
Greyhound."
308 THE OCEAN OF STORY
Spenser, Edmund. The Faerie Queene. [Ill, 138n x ; V,
29n 2 ; VI, 215W 1 ; IX, 37W 1 .] Prosopopoia : or Mother
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The latter poem first appeared in " Complaints, containing sundrie small
Poemes of the Worlds Vani tie. . . ." 1591.
Speyer, J. S. The Gdtakamdld or Garland of Birth-Stories.
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The above work forms vol. i of Sacred Books of the Buddhists . . . edited
by F. Max Midler. Published under the patronage of His Majesty Chulalan-
karana, King of Siam.
Speyer, J. S. Studies about the Kathdsaritsdgara. Verhan-
delingen der Koninklijke Akademie van Wetenschappen
te Amsterdam. Afdeeling Letterkunde. Niewe Reeks.
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36n\ 53n 3 , 60n\ 60n 3 , 70n\ 92n 6 , 140ft 1 , 160ft 1 , 177ft 1 , 201ft 2 ,
227ft 2 , 2S571 1 ; III, 12ft 1 , 16ft 1 , 25ft 1 , 50ft 1 , Sin 1 , 83ft 3 , 83ft 4 ,
94ft 1 , 159ft 3 , 208ft 1 , 241ft 3 , 244ft 3 , 246ft 1 , 298ft 1 ; IV, 8ft 2 ,
Wn, 13ft 2 , 30ft, 52ft 1 , 73ft 1 , 92ft 1 , 100ft 1 , 101ft 1 , 200ft 1 , 201ft 1 ,
203ft 1 , 207ft 1 , 218ft 3 ; V, 22ft 1 , 79ft 1 , 99ft 2 , 129ft 1 , 134ft 1 ,.
159ft 1 , 200ft 1 , 212, 213; VI, 26ft 2 , Sin 1 , 46ft 2 , 54ft 1 , 90ft 2 ,
167?! 1 , 193ft 2 , 205ft 1 , 220ft 2 , 225n 2 ; VII, 16ft 1 , 78ft 3 , 93n 2 ,
98ft 2 , 125n 2 , 126ft 1 , 126ft 1 , 132n 2 , 153ft 1 , 158ft 2 , 170ft 4 , 182ft 2 ;
VIII, 16ft, 31ft 1 , 33n 2 , 37ft 1 , 60ft 2 , 63ft 1 , 63ft 2 , 87n 2 , 91n 2 .]
Spiegel, F. Anecdota Pdlica. Nach den Handschriften der
Konigl. Bibliothek in Copenhagen im Grundtexte heraus-
gegeben, iibersetzt und erkldrt von ... 1, Rasavahini . . .
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[V, 157ft 1 .]
Spiers, R. Phene. See under Fergusson, J.
Spitta-Bey, G. Conies arabes modernes. Leiden. 1883. [III>
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The collection consists of twelve tales.
Spooner, D. B. " The Zoroastrian Period of Indian History."
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Sprengling, M. " Kalila Studies." Amer. Journ. Semitic
Lang', and Lif. Vol. xl. No. 2. Jan. 1924. Pp. 81-97.
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Sriharsha. Naishadhlya (or N aishadha-charita). [IV, 277.]
Sripati Roy. See under Roy, Sripati.
Stack, Edward. The Mikirs, from the Papers of the late . . .
Edited, Arranged, and Supplemented by Sir Charles Lyall.
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Bengal and Assam. Ldn. 1908. [VIII, 285ft 4 ; IX, 166.]
BIBLIOGRAPHY 309
Stallybrass, J. S. See under Grimm, J. L. C.
Stanislas Julien. See under Julien, Stanislas.
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Cambodia, Japan, and China, at the close of the Sixteenth
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The above work forms No. xxxix of the 1st Series.
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331-333 and 347-352 ; vol. xi, 1882, pp. 32-43, 73-76, 163-
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[V, 49W 1 .]
Steel, F. A., and Temple, R. C. Wide- Awake Stories. A
Collection of Tales told by Little Children, between Sunset
and Sunrise, in the Panjab and Kashmir. Bombay : Educa-
tion Society's Press. London : Trubner & Co. 1884.
[I, 28, 130, 131 ; II, 108w, 122, 199n ; III, 182, 247n x ,
272n J , 280.]
This important collection of forty-three tales had, for the most part,
previously appeared in The Indian Antiquary, vols, ix-xii (see above) ; The
Calcutta Review, Oct. 1882, and Temple's Legends of the Panjab, vol. i, pp. 1-66.
The chief value of the collection lies in the Notes," " Analysis," and " Survey
of Incidents," embracing all the chief Indian collections previously published.
The work was reissued in 189* under a new title (see below), and without
any approbation or participation on the part of Sir Richard Temple.
The title-page was as follows : Tales of the Punjab, told by the People. By
Flora Annie Steel. With Illustrations by J. Lockwood Kipling, CLE., and
Notes by R. C. Temple. London. 1894.
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310
THE OCEAN OF STORY
Tractatus brevis et utilis ad declarandum quedam obscure
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versio anglicana ex Arabico edita per A. S. Fulton. Versio
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1920. [II, 291, 291m 1 .]
Steele, T. Kusa Jdtakaya, a Buddhistic Legend. Ldn. 1871.
[V, 48m 1 , 61n 3 , 64.]
The Appendix contains fourteen Sinhalese folk-tales. Several are to be
found also in Parker's Village Folk-Tales of Ceylon.
Steere, E. Swahili Tales, as told by Natives of Zanzibar.
With an English Translation. Ldn. 1870 (reprinted 1889).
[V, 127W 1 ; VIII, 227n 10 .]
Stefano, Hieronimo di Santo. See under Major, R. M.
Stein, M. A. Kalhanrfs Rdjatarangini, A Chronicle of the
Kings of Kasmir. Translated, with an Introduction,
Commentary, and Appendices, by ... 2 vols. West-
minster. 1900. [I, 63n x ; IV, 264, 266; VII, 244n x ;
IX, 17n 2 , 147.]
Stein, A., and Grierson, G. A. Hatim's Tales, Kashmiri
Stories and Songs recorded with the assistance of Pandit
Govind Kaul . . . with a note on the Folklore of the
Tales by W. Crooke, C.I.E. Indian Text Series. Ldn. 1923.
[I, S8n, 8ln, 163n ; II, 124; III, 280; IV, 48, 104;
V, 176, 177 ; IX, 163.]
Stein, O. " 'ZCpiy^ und surungd." Zeit. f. Indologie und
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Steinschneider, M. Hebro3ische Bibliographic Blatter fur
neuere und altere Literatur des Judenthums. Redigirt von
. . . Zugleich eine Erganzung zu alien Organen des
Buchhandels. 21 vols. Berlin. 1858-1882. [II, 289n 4 .]
J. Benzian assisted in editing vols, ix-xxi. During 1866-1868 the publication
was suspended.
Steinschneider, M. Die Hebraeischen Uebersetzungen des
Mittelalters und die Juden als Dolmetscher. Ein Beitrag
zur Liter aturgeschichte des Mittelalters, meist nach hand-
schriftlichen Quellen, von . . . Berlin. 1893. [II, 289n 3 ;
V, 220n x , 237-239.]
Steinschneider, M. " Die toxicologischen Schriften der
Araber bis Ende XII. Jahrhunderts. Ein bibliographischer
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This forms No. xxiv of :
Archiv fur pathologische Anatomie und Physiologie und filr
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BIBLIOGRAPHY 311
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Stephens, G., and Cavallius, H. Old Norse Fairy Tales,
Gathered from the Swedish Folk. With Numerous Illustra-
tions by E. Lundgren. . . . Ldn. [1882.] [I, 25.]
Part of Series ii of " The Illustrated Library of the Fairy Tales of All
Nations." The translation is by A. Alberg.
Stevens, John. See under Herrera, Antonio de.
Stevenson, Sinclair (Mrs). The Rites of the Twice-Born.
With Foreword by A. A. Macdonell, . . . Oxford. 1920.
[I, 56m 1 ; II, 54ft 1 , 83, 166, 242, 257ft 1 ; III, 37, 38;
IV, 259, 259ft 1 , 260 ; V, 145ft 1 ; VI, 59 ; VII, 26, 28, 188ft 1 ;
VIII, 18, 277.]
The above volume forms one of " The Religious Quest of India " Series,
edited by J. N. Farquhar and H. D. Griswold.
Stober, August. " Elsassische Sagen und Marchen." [By
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The journal Alsatia was previously (1850) known as Neujahrs-Stollen.
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by . . . With Notes by Mary Stokes and an Introduction
by W. R. S. Ralston, M.A. Ldn. 1880. [I, 26, 43, 129, 131
II, 42ft 1 , 43ft 2 , 57ft 1 , 136ft 1 , 193ft 1 ; III, 218, 226ft 2 , 280
V, 157ft 1 ; VI, 16ft, 47ft 1 , 61, 154ft 3 , 250, 260 ; VII, 255
IX, 47ft 1 .]
The above important collection of thirty stories first appeared, privately
printed, in 1879.
312 THE OCEAN OF STORY
Stokes, Whitley. Togail Troy. The Destruction of Troy,
Transcribed from the facsimile of the Book of Leinster and
translated with a Glossarial Index of the Rarer Words.
Calcutta. 1881 [1882 on outside cover]. [II, 72n 2 .]
Only seventy copies printed.
Stokes, Whitley. Three Middle-Irish Homilies on the Lives
of Saints Patrick, Brigit and Columba. . . . Calcutta.
1877. [Ill, 20k 1 .]
Of this work there are only one hundred copies privately printed.
Storer, E. // Novellino : The Hundred Old Tales Translated
from the Italian by . . . With an Introduction. Ldn.
[1925.] See also under Biagi, G. ; Borghini, V.; and
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Storey, C. A. The Fdkhir of Al-Mufaddal Ibn Salama.
Edited from Manuscripts at Constantinople and Cambridge.
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A part of the above treatise was printed at Constantinople in a.h. 1301,
under the title Ghayat al-arab.
Storr, F. Sophocles, with an English Translation by . . .
2 vols. 1912, 1913. Loeb Classical Librarv. [II, 127n 2 ;
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Strack, H. L. Das Blut im Glauben u. Aberglauben der
Menschheit. Munich. 1900. [I, 98n.]
Straparola, G. F. Piacevoli Notti. [I, 44 ; II, 10n.] See
further under Waters, W. G.
Strong, H. A. The Syrian Goddess. Being a Translation of
Lucian's " De Dea Syria," with a Life of Lucian by . . .
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Stuart Baker, E. See under Baker, E. C. Stuart.
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Stumme, H. Tunisische Mdrchen und Gedichte. Eine Samm-
lung prosaischer und poelischer Stiicke im arabischen
Dialecte der Stadt Tunis nebst Einleitung und Ubersetzung
von ... 2 vols. Leipzig. 1893. (Vol. i, text ; vol. ii,
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Stumme, H. Mdrchen der Schluh von Tdzerwalt. Leipzig.
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Subramiah Pantulu. See under Pantulu, G. R. Subramiah.
BIBLIOGRAPHY 313
Suchier, H. Denkmaler Provenzalischer Literaiur und
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Sukthankar, V. S. Vdsavadatta. Being a translation of an
anonymous Sanskrit drama Svapanvdsavadatta attributed to
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Sukthankar, V. S. " Studies in Bhasa." Journ. Bomb. Br.
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[II, 21n 1 .]
Sully, James. An Essay on Laughter, Its Forms, Its Causes,
Its Development, and Its Value. Ldn. 1902. [VII, 253W 1 .]
Summers, Montague. The History of Witchcraft and
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This volume forms part of the " History of Civilization " Series.
Sundblad, J. Gammaldags Seder och Bruk. New, revised,
and enlarged edition. 6 parts. Stockholm. 1888. [VI,
290n\]
Sura, Arya. See under Speyer, J. S., The Gdtakamdld.
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Swan, Charles. See under Wright, Thomas.
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Swynnerton, C. Indian Nights' Entertainment ; or, Folk-
Tales from the Upper Indus. Ldn. 1892. [I, 81n, 168 ;
III, 204.]
The above work is usually misquoted as Indian Nights' Entertainments.
Swynnerton, C. Romantic Tales from the Panjdb with
Illustrations by Native Hands collected and edited from
original sources by . . . Westminster. 1903. [VII, 261.]
The above two works were amalgamated in a single volume, as follows :
Romantic Tales from the Panjdb with Indian Nights'
Entertainment. New Edition in One Volume. Ldn. 1908.
[V, 4971 1 , 65.]
This work contains no illustrations or index. The total collection, consists
of ninety-seven tales, the value of which is greatly reduced by the absence of
annotations and index.
A few of the stories were issued in the Journ. As. Soc. Bengal, vol. lii, p. 81 ;
while four of the Rasalu legends were printed in the Folk-lore Journal, vol. i,
p. 129.
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1901. Pp. 261-280. [Ill, 307, 307?i 2 .]
814 THE OCEAN OF STORY
Sykes, P. M. A History of Persia. 2nd edit. 2 vols. Ldn.
1921. [I, 103; VI, 293w 3 .]
The 1st edition appeared in 1915.
Sylvain Levi. See under Levi, Sylvain.
Tachard, Gui. Voyage de Siam des Peres Jesuites envoyez
par le Roy aux Indes et a la Chine. Avec leurs observations
astronomiques, et leurs remarques de physique, de geographic,
d'hydrographie, et oVhistoire. Paris. 1686. [Ill, 308, SOSw 1 .]
(There were also Amsterdam editions of 1687, 1689-)
Tacitus. Annals. [I, 103 ; II, 277.]
Taine, H. A. Les Origines de la France Contemporaine. Pt. ii,
La Revolution. 3 vols. Paris. 1878-1885. [II, 185n\]
Tassy, Garcin de. See under Garcin de Tassy, J. H.
Tatius, Achilles. The Loves of Clitopho and Leucippe.
[V, 200n\]
Tavernier, J. B. See under Ball, V.
Tawney, C. H. Uttara Rama Charita, A Sanskrit Drama by
Bhavabhuti, Translated into English Prose. Calcutta. 1871.
[I, viii.]
A 2nd edition, adapted to Pundit I. C. Vidyasagara's edition of the text,
appeared in 1874, also at Calcutta.
Tawney, C. H. The Mdlavikdgnimitra. A Sanskrit Play by
Kdliddsa. Literally translated into English Prose. Calcutta.
1875. [IV, 15 ; VII, 2nK]
A 2nd edition appeared in 1891.
Tawney, C. H. Two Centuries of Bhartrihari. Translated
into English Verse. Calcutta. 1877. [I, viii, x.]
Tawney, C. H. The Tragedy of King Richard the Third.
By William Shakespeare. With an Introduction and Notes
by . . . With an Appendix by T. Cartwright, B.A., B.Sc.
(Lond.). Ldn. 1888. (Last reprint 1922.) [I, viii.] See
also under Shakespeare, William.
Tawney, C. H. The Kathdkoga; or, Treasury of Stories. Trans-
lated from Sanskrit Manuscripts. . . . With Appendix,
containing Notes, by Professor Ernst Leumann. . . .
Royal Asiatic Society. Oriental Translation Fund. New
Series, II. Ldn. 1895. [I, 40/i, 48rc 2 , lOln 1 , 121w 2 , 223,
224, 226 ; II, 5ft 1 , 108n, 113nS 219n 3 , 2S2n ; III, 60, 61, 62,
207n 2 , 279; IV, 47, 174n x ; V, 17m 1 , 125n\ 155n\ 176;
VI, In 1 , 25rc 3 , 205n; VII, 220, 223, 254 ; VIII, 29m 1 .]
Tawney, C. H. The Prabandhacintdmani or Wishing-stone
of Narratives. Composed by Merutunga Acdrya. Translated
BIBLIOGRAPHY 315
from the Original Sanskrit by . . . Calcutta. 1901.
[I, 37ft 2 , 39ft 1 , 47ft; II, 108ft ; IV, 47; V, 17ft 1 , 125ft 1 ,
155ft 2 , 176 ; VI, 229ft 1 ; VII, 202.]
T[awney], C. H. " Ancient Superstitions regarding i Meeting
Eyebrows.' " The Indian Antiquary. Vol. vii. Bombay.
1878. P. 87. [II, 104ft.]
Tawney, C. H. " Some Indian Methods of Electing Kincrs."
Proc. As. Soc. Bengal. Nov. 1891. Pp. 135-138. Calcutta.
1892. [V, 176.]
Tawney, C. H., and Thomas, F. W. Catalogue of Two
Collections of Sanskrit Manuscripts preserved in the India
Office Library. Ldn. 1903. [I, ix.]
Taylor, Bayard. Faust. A Tragedy by John Wolfgang von
Goethe. Translated, in the original metres, by ... 2 vols.
Ldn. 1871. [IV, 227ft 1 .]
Taylor, R. Te Ika a Maui; or, New Zealand and its
Inhabitants, illustrating the Origin, Manners, Customs, . . .
and Language of the Natives. . . . 2nd edit. Ldn. 1870.
[VI, 135 ; VIII, 232ft 7 .]
(The 1st edition appeared in 1855.)
Tegner, Hans. See under Br^ekstad, H. L.
Teixeira, Pedro. Relaciones de Pedro Teixeira <T el Origen
Descendencia y Svccession de los Reyes de Persia, y de
Harmuz, y de vn Viage hecho por el mismo Avtor dende la
India Oriental hasta Italia por tierra. . . . Antwerp. 1610.
[I, 214.] See further under Sinclair, W. F.
For an English translation of Teixeira, readers are referred to The Travels
of Pedro Teixeira ; with his " Kings of Harmuz," and extracts from his " Kings
of Persia," W. F. Sinclair and D. Ferguson, Hakluyt Society, 2nd Series,
No. ix, Ldn., 1902. The reference to tutia will be found on p. 218.
Temple, R. C. The Legends of the Panjdb. 3 vols. Bombay.
1884, 1885, 1901. [Ill, 321.]
This important collection was to have been issued in monthly parts in the
years 1884, 1885 and 1886. Owing, however, to official duties, seven years
elapsed between the appearance of No. xxxiii and No. xxxiv (the Index) ;
and another seven years passed until No. xxxv (the Preface) was issued.
This was followed in November 1901 by the final part, No. xxxvi, which
contained an Index to the Preface. These facts account for the great scarcity
of complete sets. (There is one at the India Office and another at the Royal
Asiatic Society. The British Museum lacks the last four parts.) The whole
collection as published consists of fifty-nine legends, which, however, re-
presents only half the number collected by Sir Richard Temple. The titles
of Nos. lx-cxviii are to be found in vol. iii, pp. vi-viii, of the above work.
Several of these have since been published : see Indian Antiquary, vols, xxv,
p. 300; xxxvii, p. 149; xxxviii, pp. 81, 311, and xxxix, p. 1, where the
316 THE OCEAN OF STORY
legends were edited by H. A. Rose. He also issued six more in his Glossary
of the Tribes and Castes of the Punjab, vol. i, pp. 646-675 and 720-730.
The only other published legend from the collection is to be found in
F. W. Skemp, Multani Stories, Lahore, 1917, pp. 78-81.
Reference should also be made to Temple's article, " The Folklore in the
Legends of the Panjab," Folk-Lore, vol. x, 1899? pp- 384-443.
Temple, R. C. A Geographical Account of Countries Round
the Bay of Bengal, 1669 to 1679. By Thomas Bowrey.
Edited by . . . Hakluyt Society. Cambridge. 1905. [IV,
270; VIII, 292n 3 , 293n x .]
This volume forms No. xii of the 2nd Series.
Temple, R. C. The Travels of Peter Mundy in Europe and
Asia, 1608-1667. 4 vols. Hakluyt Society. Ldn. [IV, 270;
VIII, 266n 6 , 267n 2 .]
The numbers and dates of the volumes are as follows :
Vol. i. 2nd Series. No. xvii. 1905. Vol. ii. 2nd Series.
No. xxxv. 1914. Vol. iii. 2nd Series. Pt. i, No. xlv. ; Pt. ii,
No. xlvi. 1919. Vol. iv. 2nd Series. No. lv. 1924.
Temple, R. C. " Notes on a Collection of Regalia of the
Kings of Burma of the Alompra Dynasty." Indian
Antiquary. Vol. xxxi. Nov. 1902. Pp. 442-444. [II, 264n ] .]
Temple, R. C. " Family Godlings as Indicators of Tribal
Migration." The Indian Antiquary. Bombay. Vol. xxxiii.
March 1904. Pp. 98-100. [II, 269n 4 .]
Temple, R. C. " Ritual Murder as a Means of Producing
Children." Indian Antiquary. Vol. Hi. May 1923. Pp. 113-
115. [I, 154n*.]
Temple, R. C. See also under Steel, F. A., and Temple,
R. C.
Tendlau, A. M. Das Buch der Sagen und Legenden judischer
Vorzeit. Nach den Quellen bearbeitet nebst Anmerkungen
und Erlduierungen. 2nd edit., enlarged. Stuttgart. 1845.
[Ill, 59.]
Tennyson, A. Vivien. [VI, in 1 .]
Terence (Terentius Afer). Eunuchus. [Ill, 6n 2 .] Phormio.
[IV, 138n 1 .]
Tertullian. Ad Nationes. [Ill, 131n 3 .]
Tha'labi. Qisas al-anbiya\ Cairo, a.h. 1314. [VI, 63.]
Theocritus. Idyllia (the Idylls). [V, 201n ; VI, 24n.] See
also under Fritsche, A. T. A.
Theophrastus (6EO$PACTOY). See under Jebb, R. C.
Thietmar (Dietmar or Dithmar) of Merseburg. See under
Pertz, G. H.
BIBLIOGRAPHY 317
Thiselton-Dyer, T. F. Folk-Lore of Plants. Ldn. 1889.
[Ill, 154.]
Thomas, A. " Les Proverbs de Guylem de Cerveras (Poeme
Catalan du XII Siecle)." Romania. Recueil Trimestriel
consacre a V Etude des Langues et des hitter atures, Romanes.
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Thomas, E. J. See under Francis, H. T., and Thomas, E. J.
Thomas, E. J. " Sun, Moon and Stars (Buddhist)." Hastings'
Ency.Rel.Eth. Vol. xii. 1921. Pp. 71-73. [11,81.]
Thomas, F. W. " The Plays of Bhasa." Journ. Roy. As. Soc.
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Thomas, F. W. " Chandragupta, the Founder of the Maurya
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Thomas, F. W. See also under Tawney, C. H., and Thomas,
F. W.
Thomas, N. W. " Animals." Hastings' Ency. Rel. Eth.
Vol. i. 1908. Pp. 483-535. [I, 134n* ; II, 240 ; III, 170^.]
Thompson, C. J. S. Poison Mysteries in History, Romance
and Crime. Scientific Press, Ldn. 1923. [II, 281.]
Thompson, E. " The Suppression of Suttee in Native States."
The Edinburgh Review. No. 500. Vol. ccxlv. April 1927.
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Thompson, R. Campbell. The Devils and Evil Spirits of
Babylonia, being Babylonian and Assyrian Incantations
against the Demons, Ghouls, Vampires, Hobgoblins, Ghosts
and kindred evil spirits, which attack mankind. ... 2 vols.
Ldn. 1903, 1904. [II, 61m 1 ; VI, 138.]
Forming vols, xiv and xv of Luzac's Semitic Text and Translation Series.
Thompson, R. Campbell. Semitic Magic: Its Origins and
Development. Forming vol. iii of Luzac's Oriental Religious
Series. Ldn. 1908. [II, 99n, 19Sn\ 295 ; III, 38.]
Thompson, R. Campbell. " The Golden Age of Hammurabi,"
being; chap, xiv of The Cambridge Ancient History. Cam-
bridge. 1923. Pp. 494-551. [I, 271n\]
Thomson, B. See under Amherst of Hackney, Lord, and
Basil Thomson.
Thorburn, S. S. Bannu ; or Our Afghan Frontier. Ldn.
1876. [I, 43; V, 127m 1 .]
About fifty tales are included in the above work.
Thorndike, Lynn. A History of Magic and Experimental
Science during the First Thirteen Centuries of Our Era.
2 vols. Ldn. 1923. [I, 77n x ; II, 99w, 108n, 288n 3 , 295W 1 ,
299n 2 , 299n 4 ; III, 57, 162n; V, 201w.]
318 THE OCEAN OF STORY
Thorpe, Benjamin. Yule-Tide Stories. A Collection of
Scandinavian and North German Popular Tales and
Traditions, from the Swedish, Danish, and German. Ldn.
1853. Bonn's Antiquarian Library. [I, 25, 48n 2 , 147ft 2 ,
166; II, 76>* 1 . SO/? 1 . 190ft 1 ; III, 48ft 1 , 205, 225ft 2 , 226ft 2 ,
236. 237 ; VI, 21)1 ft-.]
Thumb, A. " Zur neuorieehiselien Volkskunde." Zeitschrift
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Thurn, E. Im. Sec under Im Thurn, E.
Thurston, Edgar. Ethnographic Notes in Southern India.
With 40 Plates. Madras. 1906. [I, 258ft 2 ; II, 7ft 1 , 166,
256, 256 4 ; III, 46>r, 306ft 3 ; IV, 122ft 1 , 171ft 1 , 245ft 1 .]
Thurston, Edgar. Castes and Tribes of Southern India. . . .
Assisted by K. Rangaehari, M.A. ... 9 vols. Govern-
ment Press, Madras! 1909. [I, 234ft 3 , 253, 258, 258ft 2 ,
259, 265: II, 166, 256, 256ft 4 ; III, 101ft, 325; VIII,
109ft 3 , 112ft 1 , 275ft 1 , 275ft 2 , 275-283.]
Thurston, Edgar. Omens and Superstitions in Southern
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Thurston, E. See also under Watt, George.
Tiele, P. A. See under Burnell, A. C.
Title, Vaclav. Verzeichuis der Bohmischen Marchen. Vol. vi.
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This series is edited for the Folklore Fellows by Johannes Bolte, Oskar
Hackman. Kaarle Krohn and C. W. von Sydow.
Tobler, O. Die Epiphanie der Seele in deutscher Volkssage.
Kiel. 1911. [VIII, 107ft.]
The above " Dissertation " is not in the British Museum, and I have not
personally seen it.
Tod, James. Annals and Antiquities of Rajasfhan, or the
Central and Western Rajpoot States of India. 2 vols. Ldn.
1829-1832. (2nd edit., Madras, 1873. Popular edition,
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VI, 22 On 1 .]
Torquemada, F. Juan de. La Monarquia Indiana. Madrid.
1723. [Ill, 150, 151.]
Touche, La. See under La Touche, T. H. D.
Traill, G. W. See under Batten, J. H.
Trebovsky, F. (i.e. F. M. KlAcel). Bdjky [Bidpajovy],
temdr do viech jazyku ji: preloiene, po desku vzdelane od
BIBLIOGRAPHY 319
. . . Pt. i, Olomouc (Olmutz), 1846 ; Pt. ii, Brn (Briinn),
1850. [V, 237.]
For further details see F. Doucha, Knihopisny Slovnik cesko-slovenskp,
Praze, 1865, p. IS.
Tremearne, A. J. N. Hausa Superstitions and Customs.
An Introduction to the Folk-Lore and the Folk. Ldn. 1913.
[Ill, 312, 312m 1 .]
Tremearne, A. J. N. The Ban of the Bori. Demons and
Demon-Darning in West and North Africa. Ldn. 1914 (date
at end of Foreword). [Ill, 38, 312, 312m 1 ; VII, 231n\]
Trenckner, V. Pali Miscellany. Pt. I, containing a Speci-
men of the Milindapahho-Teort, Translation and Notes. Ldn.
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Trilles, Pere H. Proverbes, Legendes et Contes Fangs.
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Troyer, A. See under Shea, D., and Troyer, A.
Trumbull, H. C. The Blood Covenant. Ldn. 1887. [I, 98n.]
Tschudi, J. J. von. Reisen dilrch Sudamerika. 5 vols.
Leipzig. 1866-1869. [II, 280n 6 .]
Turner, G. Samoa a Hundred Years ago, and long before ;
together with Notes on the Cults and Customs of Twenty-
three other Islands in the Pacific ; with a Preface by E. B.
Tylor. Ldn. 1884. [VIII, 232w 5 .]
Tylor, E. B. Primitive Culture : Researches into the Develop-
ment of Mythology, Philosophy, Religion, Language, Art and
Custom. 2 vols. Ldn. 1871. (2nd edit. 1873 ; 3rd edit.
1891.) [II, 83, 96n x , 103 1 ; III, 30m 1 , 185m 1 ; IV, 64n x ,
145ft 1 ; V, 121W 1 , 179ft 1 ; IX, 154.]
For full details of other editions, translations, etc., see Anthropological
Essays Presented to E. B. Tylor, Oxford, 1907, p. 379-
Tylor, E. B. "Eunuch." Ency. Brit. 11th edit. 1910-1911.
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Tylor, E. B. See also under Turner, G.
Uhle, H. Programm des Gymnasiums zum heiligen Kreuz
in Dresden. . . . Erste Abtheilung. Die funfzehnte Erzah-
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Uhle, H. Die Vetdlapancavingatikd in den Recensionen des
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273n 5 .]
This forms the first part of vol. viii of :
320 THE OCEAN OF STORY
Abhandlungen fiir die Kunde des Morgenlandes heraus-
gegeben von der Deutschen Morgenldndischen Gesellschqft
unter der verantwortlichen Redaction des Prof. Dr E.
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This forms vol. lxvi, pp. 3-87, of:
Berichte iiber die Verhandlungen der Kbniglich sdchsischen
Gesellschaft der Wissenschaften zu Leipzig. Phil.-IIist.
Klasse.
Ullah, 'Izzat. Gul-i Bakdwdli (Rose of Bakawali). [VI, 60 ;
VII, 224, 224ft 1 .]
The English translation is contained in W. A. Clouston's Eastern Romances
(q.V.).
Underdowne, Thomas. An ^Ethiopian History written in
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Forming vol. v of the Tudor Translations.
Unger, R. " Zur Sirenensage." Philologrs. Zeitschrift fur
das klassische Alterthum. Vol. xlvi. Gottingen. 1888.
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Ungnad, A. See under Kohler, J. ; Peiser, F. E. ; and
Ungnad, A.
Upham, E. The Mahdvansi, Rdjd-Ratnacari, and Raja-vali,
forming the Sacred and Historical Books of Ceylon ; also a
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Upreti, G. D. Proverbs and Folklore of Kumaun and
Garhwal. Lodiana. 1894. [V, 64, 65.]
The collection consists of one hundred and twenty-five stories, chiefly
fables.
Uri, J. Epistolo3 Turcicce ac Narrationes Persica; editoe et
Latine converses. Oxonii. 1771. [VI, 265, 265n 2 .] See
further under Muhasstn ibn 'Ali at-Tanukhi.
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of the Ramayana." Journ. Roy. As. Soc. Centenary
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Utgikar, N. B. See also under Winternitz, M., " Serpent
Sacrifice ..."
Uzanne, O. VOmbrelle. Le Gant Le Manchon. Paris.
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Uzanne, O. The Sunshade : the Glove the Muff. Translated
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In view of Prof. Edgerton's remarks in vol. v, p. 237, 1 put Valecka as the
author. He was, however, the publisher but in this case was apparently
the author as well. The work was issued in nine sections and totals 354 pages.
These are all the details I can discover.
Valerius Flaccus. Argonautica. [I, 190.]
Valle, Pietro della. Travels. [II, 162n ; III, 85n.] See
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Vallee Poussin. See under Poussin, L. de la Vallee.
Valmiki. See under Carey, W. ; Dutt, Manmatha Nath ;
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Van Limburg-Brouwer, P. A. S. Akbar, an Eastern
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Varnhagen, F. A. de. Colloquios dos Simples e drogas e
cousas medicinaes da India e assi de algumas fructas achadas
nella (v arias cultivadas hoje no Brazil) compost os pelo
Doutor Garcia de Orta. . . . Feita, proximamente pagina
por pagina, pela primeira, impressa em Goa por Joito de
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245.]
The editor's name appears at the end of the Preface.
See also under Colin,A. ; L'E(s)cluse, Charles de ; Markham, Clements ;
and Orta, Garcia da.
Varnhagen, H. Ein indisches Marchen auf seiner Wanderung
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Varthema, Ludovico di. See under Badger, G. P.
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Vats yay ana. See under [Burton, R. F., and Arbuthnot,
F. F.], Kama Sutra.
Vattel, E. de. Le Droit des Gens, ou Principes de la hoi
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Vols, i and ii are photographic reproductions of the 1st edition of 1758
and vol. iii is a translation of the same by C. G. Fenwick.
VOL. IX. x
322 THE OCEAN OF STORY
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141n 2 ; II, 4>2n\ 98n 4 , I07n\ 152n 4 , 155n\ 202n J , 223n* ;
III, 131n 3 , 133ns 187n 3 , 191ns 225n 2 , 238, 253n x ; IV,
245n x ; V, lOOn 1 ; VI, 28n 2 , 36n x , 280; IX, 45n\]
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[Ill, 272ns]
Vernieux, C. The Hermit of Motee Jhurna, or Pearl Spring ;
also Indian Tales and Anecdotes, Moral and Instructive.
2nd edit, recast and enlarged. Calcutta. 1873. [II, 114n.]
Vidyasagara, I. C. See under Tawney, C. H., Uttara Rama
Charita.
Vidyasagara, Jibananda. Kathasaritsagara, or Ocean of
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Vignau, M. Du. Le Secretaire Turc, Contenant VArt
aVexprimer ses pensees sans se voir, sans se parler & sans
s'ecrire, avec les circonstances aVune Avanture Turque, & une
Relation tres-curieuse de plusieurs p articular itez du Serrail
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Vigne, G. T. Travels in Kashmir, Ladak, Iskardo, the
Countries adjoining the Mountain-Course of the Indus,
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Vincent de Beauvais. Incipit Specvlvm Historiale. . . .
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Vincent, A. L., and Binns, C. Gilles de Rais : The Original
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[IX, 147.]
Virchow, R. Verhandlungen der Berliner Gesellschaft fur
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The above was a Supplement contained in Vols, iii-xxxiv (1871-1902) of
the Zeit.fur Ethnologie. . . .
BIBLIOGRAPHY 323
Virchow, R. See also under Steinschneider, M.
Virc.il, JEneid. [II, 186W 1 ; VII, 228n x ; VIII, 49w x (see also
under Forbiger, A.), 141n 2 ; IX, 44W 1 .] Eclogues. [VI,
24n.] Georgics. [VIII, 49m 1 .]
Visakhadatta. See under Chakravarti, S. C.
Visentini, I. Fiabe Mantovane raccolte da . . . Canti e
Racconti del Popoli Italiano. Vol. vii. Torino, Roma.
1879. [Ill, 76.]
Vishnugupta. See under Kau'tilya.
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Vizetelly, E. A. Bluebeard: An Account of Comorre the
Cursed and Gilles de Rats. With Summaries of various
Tales and Traditions. . . . Ldn. 1902. [II, 224w.]
Vladimirtsov, B. J. Eine Mongolische Sammlung Erzah-
lungen aus dem Pancatantra. Vol. v, Pt. ii of Publications
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des Sciences de Russie. Petrograd. 1921. [V, 242.]
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Printed in Great Britain
by The Riverside Press Limited
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